Editorial Reviews. From Publishers Weekly. In this apologia for Christian faith, Keller mines The Reason for God Discussion Guide: Conversations on Faith. from. The Reason for God. Belief in an Age of Skepticism by. Timothy Keller. The New York Times bestseller that makes. “a tight, accessible case for reasoned. The Reason for God: Belief in an Age of Skepticism to download this book the Description Timothy Keller, the founding pastor of Redeemer.

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Manhattan church. The Reason for God is worthwhile reading for believers who seek a more reasonable basis for Christian faith, and for nonbelievers who are. Reason for God. The, by Tim Keller. Length: 6 weeks (one hour or less). Includes: DVD (approximately minutes total) and discussion guide; book can be. The Reason for God: Belief in an Age of Skepticism. Led by: Travis Deans & Rick Evans. Description. Pastor Timothy Keller meets with a group of people over six.

Keller looks at the argument that science on to argue that the human longing for meaning. In chapter 9. He goes In chapter 6. In light of these understandings. In other words. Do you supernatural intervention in the universe.


How do you respond to this argument? In contrast. And because he did so. That explains of our individual life stories and out of what we see why God sent Jesus.

The perfect God. By forgiving the wrongdoer.

The Reason For God | Notes & Review

Keller states. How do has made a compelling case? How do you Keller compares God to a person who has been wronged by another person. As a final discussion point. When you forgive.

If you were skeptical about God when you started In chapter How do you feel In chapter As you discuss human sacrifice. Flag for inappropriate content. Related titles.

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Rabela Junejo. Shoupin Zhang. Areli B. Adil Umer. Do you agree that God is 7. He contends that in opposing the validity of a claim of absolute truth, the critic is necessarily making As an example, Keller points On the question of a loving God sending people to democratic values. How do you respond to such an assertion? He goes In chapter 6, Keller looks at the argument that science on to argue that the human longing for meaning, love, has disproven such things as a creator, an afterlife, and and beauty are strong indicators that God exists.

Do you supernatural intervention in the universe. In other words, believing is not to prove that God exists, but to recognize that that evolution rules out God and his intervention in the people already suspect that God exists.

He points to the universe is a departure from science, and instead a human sense that certain things are right and others decision to substitute one belief evolution for another are wrong. For example, protecting children from harm faith in God. How do you respond to this argument?

Why, then, would anyone in the 21st that nature is broken in some way unless there is some century take it seriously?

In chapter 7, Keller responds. Do you agree that we should expect God — in that he is not a mere human — to The response is used to turn the question of the skeptic on its head so that Keller can proceed to demonstrate that it is more reasonable to believe the Christian position.

For this reason, one will strain to find any example of Keller confronting the skeptic with the absolute authority of the triune God and his Word. One may wish to counter my observation by arguing that the content of biblical revelation is presupposed in the initial part of the volume, but I found it to be an afterthought at best.

WCF 1.

The absolute authoritative claim that Scripture makes about itself precedes the evidence that it is the Word of God WCF 1. Van Til applied the same principle to any discussion about God's existence.

Van Til grounds his epistemology in a philosophy of history: this means that he begins with the self-attesting and self-authenticating activity of the triune God in history as declared in Holy Scripture. In the scope of biblical historical revelation, God, history, facts, and God's interpretation of those facts are inseparable. Keller never uses this biblical paradigm in order to respond to the modern skeptic. Rather, Keller exchanges the irrefutable proof that God provides in revelational history for a probability argument of God's existence in the relative cultural context of his own era.

From God's perspective, however, the argument is over; redemptive and covenantal history is fulfilled. On the authority of God's work in Christ, all men everywhere stand presently before God and need to repent and believe Acts God's providential history is not a "play" in which humans are the spectators trying to rationally comprehend, understand, and put together the "clues" that God has left for us Rather, from God's perspective, the play, if you wish, portrays facts that must be believed without reservation since today is the day of salvation 2 Cor.

Furthermore, one should not be surprised about the popularity of Keller's volume. Christians are enamored with being relevant about culture. For the most part, however, the same popular questions of skepticism arise in every age since the skeptics of each era think that they are reinventing the wheel. The products of culture always demand a cultural response. Keller capitulates to that culture. So what about the story of the gospel, which is Keller's focus in the second part of the volume?

The Reason for God

Does he present the story found in the Bible as summarized in the historic Reformed confessions? Interestingly, Keller defends the content of the historic ecumenical creeds from the early church, but the Reformed confessions are mysteriously missing.

This omission is important. Van Til maintained that the starting point for the defense of the Christian faith is the self-attesting Christ of Scripture and that the best summary of the message of Scripture is found in the ecumenical creeds as well as the Reformed confessions. In other words, the true defense of the Christian faith is the defense of the Reformed faith!

Van Til's position has not been popular within evangelical and Reformed circles.

by Timothy Keller (Dutton, 2008)

Obviously, his position did not find sentiment in Keller's volume. So what view of Christianity is Keller defending? I found it difficult to come to a precise response to that question, but it was apparent that certain eclectic nuances emerged, e.

After all, according to Keller, "no one embodied the costliness of forgiveness any better than Dietrich Bonhoeffer" In terms of Christ's death on the cross, Keller comments, "As Bonhoeffer says, everyone who forgives someone bears the other's sins.

On the Cross we see God doing visibly and cosmically what every human being must do to forgive someone, though on an infinitely greater scale" Personally, I find Keller's endorsement of Bonhoeffer's notion of human forgiveness as a bearer of another's sin perplexing. How can such a position be reconciled with the Bible's teaching that Christ's sacrificial atonement is a once and for all expiatory and propitiatory event on behalf of sinners Rom.

Christians forgive each other not as bearers of sin but because Christ forgave us. Even so, Keller's puzzling language about the cross of Christ continues: "This is a God who becomes human and offers his own lifeblood in order to honor moral justice and merciful love so that someday he can destroy all evil without destroying us" Although one will find the terminology of the satisfaction view of atonement scattered throughout Keller's presentation, it would seem that Keller is advocating more directly the moral theory of the atonement.

Hence, the reader should not be surprised that the justice achieved by Christ on the cross is a restoration of the social order of human activity Ironically, I am skeptical whether the reader will find an exposition of the penal substitutionary work of Christ's atonement as taught in the Reformed confessions in Keller's presentation of the "true" story of the cross.

In my estimation, Keller's exposition appears dangerously close to Horace Bushnell's moral theory on the atonement, which was assessed and critiqued correctly by Charles Hodge.

Herein, Keller adopts the popular neo-Calvinist scheme: "creation, fall, redemption, and consummation" I suggest that every detail we find in the New and Old Testaments are important. Remember we began with a challenge for each side to examine its beliefs. By making a world in which drowning and burning and disease and rape and murder are even possible, fully knowing this would produce countless innocent victims of drowning and burning and disease and rape and murder, God is guilty of drowning and burning and disease and rape and murder.

Not just human evils, whom no innocent person deserves to suffer from, but natural evils as well. There are calls to outlaw religion, condemn religion, or at least to radically privatize it. Redemption and Suffering. Jesus knows full well God will abandon him only briefly and then return him to life and glory.

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