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  • af Ignace Demaerel
    493,95 kr.

    Since the rise and growth of secularization, the place of God and religion is becoming increasingly problematic in our Western culture. But what is the alternative to its Christian heritage? Humanism puts ""man"" at the center of everything, but can you ""believe in man"" just as much as you can believe in God? Is this secular worldview really rational, based on science, consistent, and durable? And above all, does our society become more humane because of it? Can you simply obliterate God from our culture and values without these collapsing like a pudding? Secular humanism has always been extremely critical of the church--and in itself that is allowed--but what if we judge and measure it with the same criteria?""This book is as bold, direct, and clear in confronting humanism and its effects on the church and Western culture, as was Martin Luther's original 95 Theses that started the Reformation. . . . This book takes you beyond the obvious and provides clarity and real answers to the key issues. It has the potential to not only inform but to transform culture. A highly recommended read for every Christian in the West.""--Gary Benjamin, Pastor of Prayer at Gateway Church, Southlake Texas""In this age when the global community is once again approaching a season of sweeping reforms, Ignace Demaerel has published his 95 Theses on Humanism to help us reexamine humanism. This is a thought-provoking read that examines the historical origins and various forms of humanism. The reader will also be challenged by the examination of the implications and conclusions of humanism which most in our time have accepted as true but with little examination or testing. It is a helpful and enjoyable read.""--Barry Wissler, President, HarvestNet International""Captivating, quick, and full of ingenious quotes that give shape to this ever-changing belief system. The author provides sharp wit and stark answers to present day questions. A quick tour of the philosophies and subtle changes that began to shape humanism and culture itself. The writer challenges humanism to use its pillars of tolerance and open-mindedness to discover itself. Does the Father of Humanism approve of what it is today?""--R.J. Gathright, founder of Four Corners Global""Coming from a life of hands-on, dedicated, and committed Christian activism and prayer for Europe from his homeland of Belgium, Ignace Demaerel offers us a perspective on the European zeitgeist that is accessible and well worth reflecting on. I have found it to be a significant challenge to my own thought and action and recommend it.""--Roger Haydon Mitchell, Political Theologian and Activist, Lancaster University, UKIgnace Demaerel (1961) was born in Brussels, Belgium. He studied philosophy at the Catholic University of Leuven, and Protestant Theology in Brussels. He is married, has four children, one foster son, and four grandchildren. In addition to teaching religion at school, he is a pastor in Brussels. He has written many articles and two brochures (""The Spiritual Climate of Belgium"" and ""Father, Make Us One""), and he has published four books in Dutch (on prayer, the person of Jesus, bread and wine, and now on humanism). Since 2012 he has also been a columnist/opinion writer for the Flemish magazine Knack.be. The ""95 Theses on Humanism"" is the first book to be translated into English.

  • - Christianity and Enlightenment, Secularism and Freethinking
    af Ignace Demaerel
    298,95 kr.

    Since the rise and growth of secularization, the place of God and religion is becoming increasingly problematic in our Western culture. But what is the alternative to its Christian heritage? Humanism puts "man" at the center of everything, but can you "believe in man" just as much as you can believe in God? Is this secular worldview really rational, based on science, consistent, and durable? And above all, does our society become more humane because of it? Can you simply obliterate God from our culture and values without these collapsing like a pudding? Secular humanism has always been extremely critical of the church--and in itself that is allowed--but what if we judge and measure it with the same criteria?