• On (Not) Accepting Reality: Introducing The Annihilation of Hell

      Ansell, Nicholas; Institute for Christian Studies (CPRSE, 2015-05-27)
    • On (Not) Obeying the Sabbath: Reading Jesus Reading Scripture

      Ansell, Nicholas; Institute for Christian Studies (Brill, 2011)
    • On Being a Reformational Philosopher: Spirituality, Religion, and the Call to Love

      Zuidervaart, Lambert; Institute for Christian Studies (2014-11-14)
    • On Spectation: Mikel Dufrenne's Valuation of Aesthetic Experience

      Seerveld, Calvin; Enneson, Peter; Institute for Christian Studies (Institute for Christian Studies, 1981-07)
    • On the Problem of Common Ground: Van Til, Dooyeweerd and Thomas Kuhn

      Hart, Hendrik; Lee, Joongjae; Institute for Christian Studies (Institute for Christian Studies, 2001)
    • On the Varieties of Religious Rationality: Plato (and the Buddha) Versus the New Atheists

      Kirby, Joseph Morrill; Institute for Christian Studies (Cosmos Publishing Cooperative, 2015)
      Holocaust survivor Victor Frankl claims that human beings are spiritually and mentally free, and that it is possible to maintain one's dignity even in a concentration camp. If this tremendous claim is true, it is true regardless of who says it. However, it is only when the claim is made by someone like Frankl that it functions rhetorically, actually prompting the listener to reflect on what it might mean. In the Georgias, Socrates argues for an even more extreme version of this same idea: that it would be better to be tortured to death than to torture someone else, because it is impossible for a torturer to be happy. This paper shows why, if what Frankl and Socrates say is true, both tradition and myth are perfectly rational modes of discourse, and why a culture that rejects the capacity of tradition and myth to disclose truth will almost inevitably reject these claims as irrational. This discussion is framed in terms of an interesting disjunct in the meaning of the term "atheist," as it is used by the New Atheists and as it is used by Plato, and is set in dialogue with the claims of as Vipassana meditation teacher S. N. Goenka, whose teachings bear remarkable similarity to Plato's.
    • One Man's God ... Another's Demon: A Study Into the Relativity of Value and the Remoteness of Science in the Sociology of Max Weber

      Olthuis, James H.; Breems, Bradley G.; Institute for Christian Studies (Institute for Christian Studies, 1975-10)
    • Operationalizing and Quantification: Some Methodological Problems in Recent Social Science

      Zylstra, Bernard; Marshall, Paul A.; Institute for Christian Studies (Institute for Christian Studies, 1980-06)
    • The Ordeal of Solitude: Solitary Confinement in Prisons and Monasteries

      Kirby, Joseph; Institute for Christian Studies (2014-05-04)
    • Our Need to Lament: A Conversation Between Michael Card and Calvin Seerveld

      Card, Michael; Seerveld, Calvin; Institute for Christian Studies (CRC Publications, 2004-09)
    • Ow(n)ing Existence: Human Meaning, Identity and Responsibility in Heidegger's Being and Time

      Hoff, Shannon; Richard, Bryan Samuel; Institute for Christian Studies (Institute for Christian Studies, 2013-09-02)
      This thesis pays attention to the nature of human being that comes to light in Martin Heidegger's Being and Time. In particular, it attempts to show that his notion of authenticity allows for a distinctive and fruitful conception of ethical responsibility, albeit one that challenges us to rethink ethics and responsibility anew. I claim that if authenticity is ‘owning’ one's existence in a way that is properly fitted to Dasein's ontological way of being (as nonself-identical, ecstatic temporality), this ownership of self will necessarily be the stance of recognizing and responding to that which always already includes a network of relations involving world and others. On such an understanding, genuine existential care for oneself is also care for others in the most originary way possible. Such an ontological picture has been criticized by some commentators as being too formal, insufficiently historical, and lacking genuine mediation – in short, for being ineffectual as a normative force in real-life situations. The main contribution of this thesis is to argue against such an interpretation by showing that Heideggerian authenticity is a properly dialectical concept, capacious enough to account for the legitimate concerns raised by such criticisms, while also being productive for new articulations of what is really normative about human relations.
    • Owen Barfield's Aesthetics: Worldview and Poetic Consciousness

      Seerveld, Calvin; Davies, Lloyd; Institute for Christian Studies (Institute for Christian Studies, 1986-06)
    • A Particular Collision: Arendt, CERN, and Reformational Philosophy

      Johnson, Matthew E.; Institute for Christian Studies (2014-03-27)
      In this paper, I will explore how recent discoveries in particle physics that are part of the pursuit of a so-called “unified theory of everything” play into a worldview that has the potential to poison ethical life. I will explicate Hannah Arendt’s critique of modern science’s pursuit of knowledge by means of (what she calls) “acting into nature,” and I will place the groundbreaking experimental research at the European Organization for Nuclear Research (CERN) in Switzerland, as well as the theoretical search for a unified “theory of everything,” within the scope of Arendt’s critique. In order to maintain Arendt’s concept of unprecedented newness inherent in human action (or what she calls “natality”) as a response to a scientific reductionism that tends to accompany these claims and pursuits of theoretical physics and to expose what is at stake in Arendt’s critique, I will turn to the anti-reductionistic Reformational philosophy of Herman Dooyeweerd and D. H. Th. Vollenhoven, which offers a model that resonates with Arendt’s critique of modern science, while also allowing for a potentially viable way forward for considerations of the scope of scientific knowledge. Finally, I will conclude with the implications of this Reformational anti-reductionism on Arendt’s concern that human action, with its power to create new and unprecedented historical situations and natural processes, must be held accountable by reflection. What is learned from Arendt and the Reformational philosophers is that giving ground to the possibility of a unified theory of everything carries with it a determinism that disallows the recognition of both newness and irreducible complexity, both of which are essential to the ethical life.
    • Paul Tillich: His Anthropology As Key To The Structure Of His Thought

      Olthuis, James H.; Tollefson, Terry Ray; Institute for Christian Studies (Institute for Christian Studies, 1977-05)
    • Perspective vol. 25 no. 5 (Oct 1991)

      Stadt, Albert; Cook, Harry; Walsh, Brian J.; Fernhout, Harry; Aukema, Veronica (Institute for Christian Studies, 1991-10-31)
    • Perspective v.25 no.2 (April 1991)

      Postma, Gayle; Fernhout, Harry; Klein, Reinder J.; Institute for Christian Studies (Institute for Christian Studies, 1991-04-30)
    • Perspective vol. 1 no. 1 (Dec 1967)

      Nothrop, Wilma; Olthuis, John A. (1967-12-31)
    • Perspective vol. 10 no. 1 (Jan 1976)

      VanderVennen, Robert E.; Olthuis, James H.; Malcolm, Tom (1976-01-31)
    • Perspective vol. 10 no. 2 (Feb 1976)

      VanderVennen, Robert E.; Carlson, Stanley; Rowe, William V.; Marsman, Heather (1976-02-29)
    • Perspective vol. 10 no. 3 (Apr 1976)

      Piers, Ken; Moquist, Tod Nolan; Van Geest, Mieke; McIntire, C. T. (1976-04-30)