Twenty essays that argue for the truth of what C.S. Lewis called "mere Christianity." The contributors - all distinguished scholars - present their evidence from a variety of disciplines, including philosophy, archaeology, biology, history, law, and cosmology. Step by step the writers construct a convincing argument for the accuracy of the Bible and the credibility of the Christian faith.

Charles Taliaferro has written a dynamic narrative history of philosophical reflection on religion from the seventeenth century to the present, with an emphasis on shifting views of faith and the nature of evidence. The book begins with the movement called Cambridge Platonism, which formed a bridge between the ancient and medieval worlds and early modern philosophy. While the book provides a general overview of different movements in philosophy, it also offers a detailed exposition and reflection on key arguments. The scope is broad, from Descartes to contemporary feminist philosophy of religion. Written with clarity and verve, this is a book that will appeal to professionals and students in the philosophy of religion, religious studies, and the history of ideas, as well as informed lay readers.

Many new believers struggle due to a lack of teaching. The Bible states that we as baby Christians should desire the sincere milk of the Word that we might grow by it. Many people get born again and go back into the old lifestyle because they have no root in the Word and their foundation is weak. I would like to see every new believer become established and grounded in the Word so that they have a firm foundation that cannot be moved. Tests and trials come to each of us, and whether we stand or fall depends on the type of foundation our lives are built upon. The more we understand the Word, the stronger our foundation becomes. God desires that we take His written Word and His revealed Word and apply them to our daily lives. This book is intended to inspire new believers to go after God, to get to know Him, and to love the Word. There is no greater joy than knowing the one who came and gave His life that we might live.

Written by experienced practitioners this resource for Theory of Knowledge for the IB Diploma offers comprehensive coverage of and support for the new subject guide. This edition of Theory of Knowledge for the IB Diploma is fully revised for first examination in September 2015. The coursebook is a comprehensive, original and accessible approach to Theory of Knowledge, which covers all aspects of the revised subject guide. A fresh design ensures the content is accessible and user friendly and there is detailed guidance on how to approach the TOK essay and presentation. This edition supports the stronger emphasis on the distinction between personal and shared knowledge and the new areas of knowledge: religion and indigenous knowledge.

Gavin I. Langmuir's work on the formation and nature of antisemitism has earned him an international reputation. In History, Religion, and Antisemitism he bravely confronts the problems that arise when historians have to describe and explain religious phenomena, as any historian of antisemitism must. How, and to what extent, can the historian be objective? Is it possible to discuss Christian attitudes toward Jews, for example, without adopting the historical explanations of those whose thoughts and actions one is discussing? What, exactly, does the historian mean by "religion" or "religious"? Langmuir's original and stimulating responses to these questions reflect his inquiry into the approaches of anthropology, sociology, and psychology and into recent empirical research on the functioning of the mind and the nature of thought. His distinction between religiosity, a property of individuals, and religion, a social phenomenon, allows him to place unusual emphasis on the role of religious doubts and tensions and the irrationality they can produce. Defining antisemitism as irrational beliefs about Jews, he distinguishes Christian anti-Judaism from Christian antisemitism, demonstrates that antisemitism emerged in the twelfth and thirteenth centuries because of rising Christian doubts, and sketches how the revolutionary changes in religion and mentality in the modern period brought new faiths, new kinds of religious doubt, and a deadlier expression of antisemitism. Although he developed it in dealing with the difficult question of antisemitism, Langmuir's approach to religious history is important for historians in all areas.