Theres an unrest haunting contemporary philosophy: Christian Philosophers (swayed by Plantinga). Can big-thinking be rescued by theists?

Is philosophy on the way down as Stephen Hawking claims, and, if so, what should be done about it (if anything)? The Christian theists, and Randal Rauser in particular, have a reasonably vigorous perspective to argue. Philosophy is stimulating and beneficial, they explain, because theism is the ultimate explanation concerning countless concepts as well as applications within human experience: reason, ethics, beauty, and purpose. And in You're Not as Crazy As I Think professor Randal Rauser provides an interesting volume that aims to stir-up a passion for truth as the reader learns how to engage rivals in honest dialogue concerning many of lifes ultimate questions. The current task, therefore, is, as Rauser contends, to make vital concepts and models not only consequential in peoples livesto instill comprehension and passion-- but to revive civility within interpersonal communication in touching the most significant topics people should discuss. In this the good professor winsomely succeeds. Additionally the author boldly, yet judiciously, refutes the inconsistent scholarship and erratic notions of several of the New Atheists. Men and women in our culture, and Christians specifically, must aim to behave graciously in pluralistic modernity as we learn to listen more carefully and effectively to our interlocutors. Due to the reputation of Evangelicals and the rise of the contentious New Atheists the rational atmosphere has grown more vitriolic. Dr. Rauser exemplifies the Christian thinker as pleasant, but tough-minded; analytic, yet charitable. Christians who want to cultivate their minds in the submission to Christ will find it hard to find a better coach, or a superior book for this important undertaking. I review numerous books, and this is one I not only enjoyed, but from which I learned a great deal. This work I recommend even though the author holds a different theological perspective and he employs a different apologetic method than I. Likewise, I disagree with some important notions he advances (predominately concerning some of the content in the chapters on Liberalism and Atheism); nonetheless the precision, depth, and care evinced within its pages is informative and instructive. The core thesis of this volume works as a necessary wake-up call for the inconsistent church in the West. God bequeathed us hearts and minds for a reason--it is crucial that we become more like the Lord Jesus in the way we think, act, and communicate. Chapters Include: Who Needs Truth When Youve Got Jesus Truth is Who You Are Not Everything is Black and White This Conversation Can Change Your Life

Not All Liberal Christians are Heretics Not All Darwinists are Monkeys Conclusion: Truth is Enough and More. 208 pages.

In Chapter 1: Dr. Rauser opines: Even if people have the impression that Evangelicals are willing to sacrifice truth for the sake of their beliefs, surely the deeper question is to ask whether this is in fact true. In this book I will argue that it is indeed true, certainly more so than Evangelicals are typically willing to admit (p. 4). The solution is to become embodiments of truth as those who speak the truth, discuss the truth, and become doers of the truth. Rauser then declares he aims to: challenge Christians and everybody else to develop characters of truth that are in harmony with their proclamations of truth" (p. 4). Rauser, for instructional purposes, utilizes an often kindly fictional "Ted as a typical evangelical who has a propensity to marginalize those who disagree with his views. Rauser uses Ted as a means to picture the incorrect way to engage others since many of us (Evangelicals) sometimes miss the mark in similar ways--this appears to me to be an effective teaching tool. In Chapter 2 the author discusses truth: its definition, epistemic classification, relationship, and application. Dr. Rauser adheres to a brand of the correspondence theory of truth as he argues that truth matches that which is actual. Rauser quotes Aristotle: To say of what is, that it is, and of what is not, that it is not, is true (pp. 1415). Professor Rauser then adds a short exposition on the definition of truth: While Aristotle probably didnt win any poetry contests with this definition, at least it has the virtue of being to the point and containing more good sense than the more extreme postmodernists: truth consists in speaking accurately the way things are. This has been called the correspondence theory of truth because it roots truth in the correspondence between a statement and the state of affairs that the statement describes (p. 15). He adds this footnote citing Craig and Moreland: Those who reject the correspondence

theory either take their own utterances to be true in the correspondence sense or they do not. If the former, then those utterances are self-defeating. If the latter, there is no reason to accept them, because one cannot take their utterances to be true (Philosophical Foundations for a Christian Worldview). Furthermore, Rauser adds that scripture assumes it *the correspondence theory]; he augments this affirmation with some pertinent biblical support.
Beyond that, truth is found in the person of Jesus Christ. Dr. Rauser admonishes that as followers of Christ, Christians need to not only know the truth but live out the truth as part of who we are. Evangelicals should thus strive to be truth bearing people: true

persons conforming to Jesus Christ. Forasmuch as truth is a quality that applies not only to statements but to persons (p. 6). Ultimately, this means we need to become like Jesus, who is the Truth. Professor Rauser then has a fine section concerning Confirmation Bias (one-sided casebuilding process, Nickerson). This is a concept related to self-deception whereas researchers have discovered that people tend to perceive and embrace evidence that confirms their beliefs and ignore the contrary evidence (only Christ is free from Confirmation Bias, p. 41). Men and women have the proclivity to think critically regarding the beliefs of others, but put away their critical thinking caps when it comes to their own particular beliefs; they pile up the evidence or quasi evidence against contrary positions but do not treat their own beliefs with similar scrutiny. One must face this Confirmation Bias head on and desire truth above personal epistemic safety as a way to become a truthful person. Sure, theres an important and necessary role for basic beliefs, but nothing should be immune from the light of truth. The Problem of Evil seems to be one of the greatest sources of confirmation bias in Evangelicals. The answer: honesty, humility, truth, and Jesus Christ. In Chapter 4 Dr. Rauser unambiguously maintains that only Jesus Christ is wholly truth as he alone is the only perfectly truthful person. His creatures must always keep in mind that we, due to binary opposition, can be indoctrinated into error (untrue core beliefs, cultish comportment) as we can fall into self-deceptions. Mainstream Evangelicals are not brainwashed, but blind indoctrination can be a problem that we must be attentive as we learn to perceive it, avoid it, and put it off when we discover it in ourselves; if not our bias will make us sightless and harden us. So truth eluders are vulnerable to brainwashing and indoctrination. The remedy: learn to think critically, even regarding beliefs usually considered out of bounds; learn to think not just in tight binary opposites (protecting ones beliefs by assuming that your own position is the completely good, right, and/or true, while the opposing view is completely evil, wrong, and/or false p. 7), between black and white, but aim to understand both sides. And finally do not allow urgency, calamity, or a crisis-mood to produce foundational ideas for your worldview; e.g., the pugnacity of the New Atheists arising from the tragedy of 911. The professor makes a convincing case that the New Atheists display typical symptoms of brainwashing and indoctrination by the enticement of binary oppositional thinking: all things Atheist = good; all things Theistic = bad. On the other hand, Christians often reason and conduct themselves in similar fashion. This is not just inappropriate, but it leads to incivility concerning lifes most essential issues. However, Dr. Rauser often notes that Christ frequently confronted error and hypocrisy with strong denunciations and powerful arguments (Matthew 23, etc.).

Rausers goal is to assist Christians to be better truth-seekers. In addition, he often aims his pen at the New Atheists. He, with fine precision, soundly exposes the bias and epistemic failure of some of the New Atheist thought as he: Demonstrates that atheist Daniel Dennett may fall in large group delusions (p. 50-51). Reveals that combative disbelievers Mills and Harris attempt to inure their ideology from critical appraisal by convincing those who hold it that it is not a set of beliefs in need of defense but rather a common-sense conclusion (pp. 62-64). The New Atheists do this to keep their atheistic beliefs and assumptions away from serious scrutiny by functioning as an effective binary opposite (p. 64-65). Takes Dawkins to task for impetuously dismissing the Ontological Argument and the weighty work of Duns Scotus (pp. 66-67). Exposes Hitchens thoughtless sweeping assertions against theism (pp. 67-68). Demonstrates that Dawkins and other New Atheists regularly offer arguments that are easy to falsify (pp. 68-81). Discloses that the self-designating term Brights for atheists is more than a bit snooty.

Chapter 5 builds on the preceding entries as the reader learns the danger of downgrading others who disagree by calling them loons or idiots. Many theists declare that atheists are cognitively inept and they're morally hopeless; analogously many atheists ascribe the same to theists. However, if one is honest, one will find that many people who clash with us are not crazy or debauched; they just maintain different views because of assorted influences and earnest feelings. Thus when we find ourselves guarding our beliefs forcefully because of false superiority, pride, and thoughtless predispositions--instead we should pause, ponder, and peacefully attend to what our converser is emphasizing. We should aim to break this kind of standoff by taking the risk of lowering our own rhetorical guns" (p. 90). Too often many people descend to the loudest voices that aggressively stress the most black & white views with the greatest contentiousness. If anyone should seek truth and discontinue the caricature of their worldview opponents and promote civility, it is Evangelicals. Chapter 6 discusses the possible positive or negative consequence when believers take the risk in exchanging ideas with brainy people who hold antithetical views. This risk may reveal that ones core beliefs are false. Thus this exchange may make one vulnerable, but the truth is worth it!

The rest of this fine work discusses Darwinism, Liberalism, Animal rights, and Liberal theists. Considering that Dr. Rauser is so reliably careful and precise, he doesnt emphasize that Liberal theists are correct, but he opines that it seems to me that the liberal view that places the deeper roots of Christian identity in ethical action at least deserves a closer look. (p. 136). Therefore some of the Liberal accent is not automatically drivel or foul. The author seems to aspire to eliminate the prejudiced barriers that keep Evangelicals from having an honest two-way conversation. Now is a Liberal a heretic? I submit that in whatever way one designates oneself, if one denies the essentials of the historical Christian Faith, then yes they are a heretic. Many Cults are very religiously conservative, but they deny the Trinity, Justification, and other crucial doctrines of the Faith; thus they, and others who reject the same indispensible truths, are outside the faith; whether they are religiously liberal or conservative. This is a volume of subtlety, simplicity, and influence. Interlacing memorable anecdotes and illustrations with flowing prose and striking observations, Randal Rauser offers needed solutions for the head and for the heart: personal, engaging, and clear. In the end the answers are practical and simple to employ for both the intellect and sentiments, with the added actuality that truth is of utmost importance since Jesus is the Truth. But truth sometimes comes at a cost, just as anything of real value does. This volume is recommended for budding apologists, people who engage in internet discussions (atheists and theists), ministers, educators, as well as students.