The Real Logic of Religion

What is is more important than what is pleasant. Answers moldiness not be given too soon. The problems moldiness be thoroughly examined. Trueblood refers to Blaise Pascal: "The least of the idea is that, because the truth is ne'er trulyly simple, it is almost always necessary, when dealing with profound occasion, to insert at least two propositions rather than one" (25). This is the splendor of paradox. Man may be a sinner, but he is also made in God's image. We may not see which religious approach is correct, but we surely know that many of them must be wrong.

"The Possibility of Truth" asserts that it may be easy to refute Socrates, but not ultimate truth. We must be c arful not to be overly subjective. Otherwise, thither would be too much egocentricism. Trueblood expresss: "It is as much an offensive to say that we know the truth perfectly as it is to say that there is no truth to know" (42).

"The Mystery of acquaintance" is concerned with the desire of human beingnesss to know. Religion does not expound on ignorance. Only knowledge casts a revealing light. at that place are various levels of knowledge. The most productive form is when we look and observe and examine.

"The Nature of Evidence" holds that evidence has its limitations. The scientific regularity has been very successful; yet, its critical process, verification, consists of considerable problems. Much fraudulent reasoning arises from this. Every proposition is actually a judgment. Trueblood states: "A cabl

"The gainsay of Logical favourableness" states: "The attack which stems from Logical Positivism does not b otherwise to abjure or to

"The Challenge of Dialectical Materialism" holds that no matter how effective the older philosophies of religion are, they are not adequate for our era. These approaches do not have the answers to the right problems. MarxLeninism is a unexampledistic enemy of religion. It believes religion is in error because it turns our minds away from the real solutions. Scientific socialism is one form of an answer, and it is a alternate(a) faith.

Communism presents a materialistic answer to mankind's social problems. Trueblood states: "Its sterling(prenominal) weakness is not merely that it fails to face the evidence for the being of God, but it lacks the human corollaries of belief in God" (175). Also, Trueblood says: "We cannot do better than conclude with the dictum of Professor H. G. Wood: 'The bolshie philosophy cannot face a careful criticism'" (176.

"The Evidence of incorrupt Experience" asserts that we are aware of living more adequately in periods of courageous moral decision than at other moments. Trueblood states: "The enduring contribution of Kant is that he, more than any other modern philosopher, has made men ask, 'What conception of the universe is required if we are to make sense out of the most august commence which men enjoy?'" (111) The same reasons exist for believing in a moral order that exist for believing in a physical one. Unless there is a Divine Being, the design moral order is meaningless.

This part is separated into three chapters: "The Challenge of Dialectical Materialism;" "The Challenge of Freud;" and "The Challenge of Logical Positivism."

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