By Alister E. McGrath
An absolutely up-to-date new edition of a significantly acclaimed exam of the theories and writings of Richard Dawkins via a world-renowned professional at the relation of technological know-how and religion
Includes in-depth research of Dawkins’ landmark treatise The God Delusion (2006), in addition to assurance of his later well known works The Magic of Reality (2011) and The maximum exhibit on Earth (2011),and a brand new bankruptcy on Dawkins as a popularizer of technological know-how
Tackles Dawkins’ opposed and arguable perspectives on faith, and consider the spiritual implications of his medical principles together with a entire research of the ‘selfish gene’
Written in an available and interesting type that might entice an individual drawn to greater realizing the interaction among technological know-how and faith
Read or Download Dawkins' God: From The Selfish Gene to The God Delusion (2nd Edition) PDF
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Additional info for Dawkins' God: From The Selfish Gene to The God Delusion (2nd Edition)
Moreover, certain Gnostic communities of early Christian thinkers, influenced by a variety of Persian, Jewish, Greek, and Egyptian sources, articulated a form of dualism in which souls were imprisoned in human bodies until released by gnosis (meaning “secret knowledge”). indb 30 11/9/10 2:10 PM Good Christians, Heresy, and the Apostolic Model 31 spirit and matter, the link between flesh and sin, and the omnipresent threat of the forces of evil. Several groups or movements that embraced a dualist doctrine, such as the Messalians and Paulicians, were eventually condemned by the Roman Church in the early medieval era.
Religion and Devotion in Europe, c. 1215–1515. Cambridge: Cambridge University Press, 1995. Ward, Jennifer. Women in Medieval Europe, 1200–1500. New York: Longman, 2003. indb 24 11/9/10 2:10 PM Chapter One Good Christians, Heresy, and the Apostolic Model In 1143, alarmed reports of heresy first sounded in the German Rhineland, when the anxious prior of a monastery near Cologne appealed to the renowned abbot and spiritual luminary Bernard of Clairvaux for guidance. In his letter to Bernard, Prior Eberwin described a group of local people whose unusual religious opinions had brought them to the attention of the greater community.
Brotherhoods of Good Men, or bon omes, as they were called in the local tongue, also existed throughout Languedoc, although males were more likely to travel between communities than to be settled in a single household. Such male brotherhoods often retained strong communal or familial ties to women within the faith as well. In the village of Les Cassès, for example, the brothers Pierre and Bernart Bofilh lived together as Good Men, raising Bernart’s two young sons. Both sons, Pierre and Bofilh, grew up and remained within those circles—one as a believer and one as a deacon.
Dawkins' God: From The Selfish Gene to The God Delusion (2nd Edition) by Alister E. McGrath