Recovery of Knowledge
Moreland is trying to urge Christians, and the church, to spread the knowledge of God and his practices to the non-believers. Moreland (2007) explains that there are three types of knowledge: (a) knowledge of acquaintance; (b) propositional knowledge; and (c) know-how (p.120). He explained that knowledge of acquaintance is sometimes described as "being directly aware of something" (Moreland, 2007, p.120). He then stated that the propositional knowledge is knowing something is "true on the basis of adequate grounds" (Moreland, 2007, p.120). Moreland (2007) described the last type of knowledge is the know-how, which "is the ability to do certain things" (p.120). In this chapter of the book, Moreland defines what knowledge is in our world. The definition that is most significant is the first, which claims that "knowledge does not require certainty" (Moreland, 2007, p.121). He basically is saying that when people believe that certainty is a requirement of knowledge, then they may stop seeking knowledge (Moreland, 2007, p.121). I believe this is significant because discourse between two people involving their opinion is what leads to growth or an increase in knowledge.
During this chapter, Moreland discusses how a person can recognize that they have knowledge. Moreland has come up with solutions on how to determine when you know something. The three solutions that Moreland (2007) identifies are: (a) skepticism; (b) methodism; (c) particularism (p. 123-124). He seems to downplay the significance of the methodism solution by pointing out that the exchange between the skeptic and methodist (not denomination) can lead to "vicious regress" (Moreland, 2007, p.124). The skeptic will keep questioning how...
... middle of paper ...
...onsoled by her words that it was her time to go. We did not lose faith because of that instance, it just led us to believe that sometimes there is another plan in place. “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up” (Galatians 6:9, NIV).
Works Cited
Book, T. (2012). Priestly Fatherhood. Priest, 68(6), 47-51
Briggs, D. (2013). In age of Oprah, belief in miracles rises. Christian Century, 130(2), 15-16.
Gutek, Gerald Lee. Historical and philosophical foundations of education: a biographical introduction. 5. ed. Boston, Mass. [u.a.: Pearson, 2011. Print.
Grodi, M. C. (2010). St. Paul on Seasons of Devotion and Fasting. Catholic Answer, 24(2), 38.
Moreland, J. P. (2007). Kingdom triangle: Recover the Christian mind, renovate the soul, restore the spirit's power. Grand Rapids, Mich: Zondervan
In his conclusion, Chappell admits, “First approaching this story as an atheist, I was surprised and skeptical to hear so many of my subjects – whom I admired from afar – expressing what Bayard Rustin called “fundamentalist” views.” Chappell goes on to describe his reluctance to believe his subject’s testimony of “miracles” had it not been for their frequency and key to the beliefs of his subject’s choices. In a catch-22 situation, perhaps only an atheist could tell this story with an objective mind, but perhaps a religious mind could have given more clarity to certain aspects.
She cried for days. Patria wondered what she had done to lose her child. When her child died, her faith did too. Patria didn’t want to go to church anymore and she started questioning herself. Is this who I really want to believe in and I just lost my third child?
Winthrop, John. "from a Modell of Christian Charity." The Heath Anthology of American Literature. Ed. Paul Lauter. Canada: DC Heath and company, 1990. 226-238.
In recent times Oprah has become shorthand for self-help: a spiritual guide, a confessor and a warm shoulder for her adoring American public. Throughout her revolutionary daytime talk show, Oprah’s pronouncements have become the Word to live by for a staggeringly diverse audience. In fact, one could argue she is a religious leader for an America increasingly skeptical about organized religion. According to Lofton, when Oprah ...
Winthrop, John. "A Model of Christian Charity." Franklin, Wayne, Phillip F. Gura and Arnold Krupat. The Norton Anthology of American Literature. New York: W. W. Norton and Company, 2007. 147-158.
Equally important, the author describes the Christian life as a “dynamic faith journey” (p.224) which remind us that is not just a linear process but a never-ending lifestyle that is constantly changing. It is like the worldview, described in Why College Matters to God, “continuously subject to growth and revision as we encounter new people, ideas, and experiences” (Ostrander, 2012, p. 28). That is why she claims that even during the adulthood people can keep building their knowledge in a different but excellent way. Adults have built their personal perspectives of situations in life, so she emphasizes that during this process, there are going to exist changes and that is how people acquire new information. That is why Marmon reaffirms: “Adult learning is tricky; grown men and women often must unlearn
...omprehensible knowledge of a particular sort. After derisively comparing those believers in sense-certainty's capabilities of Knowledge to animals and Eleusinian devotees, Hegel returns to his theme of Knowledge as communication through language, insisting that to make a claim about the knowledge contained in sense-certainty is: "not to know what one is saying, to be unaware that one is saying the opposite of what one wants to say" (Hegel, 109). Left with the thingness or being of sense-certainty as an undifferentiated, universal and unintelligible generality, Hegel concludes by abandoning sense-certainty in its own right and moving on to the next level of complexity, namely perception, or thingness as understood the properties that define it.
Stanton, Graham. Gospel Truth?: New Light on Jesus and the Gospels. Valley Forge, PA: Trinity Press International, 1995. Paperback.
He is saying that, theoretically, the growth of reason would come with knowledge. People would be less inclined to have a lot of children because they would no longer be afraid of losing them to unnatural things. People would then be more inclined to focus on their happiness and expanding their
As we pride ourself with the education we have received, we also glory ourself to the things we have not learned. In the Article “We Are All Confident Idiots” By David Dunning, He writes about how every person is the same by thinking they know a further understanding than what they actually do. David describes the issue on how countless lie to themselves about the knowledge they have acquired. David Dunning has a clear argument explaining reasons as to why Humans cannot recognize what they know and don’t know.
Rationalists would claim that knowledge comes from reason or ideas, while empiricists would answer that knowledge is derived from the senses or impressions. The difference between these two philosophical schools of thought, with respect to the distinction between ideas and impressions, can be examined in order to determine how these schools determine the source of knowledge. The distinguishing factor that determines the perspective on the foundation of knowledge is the concept of the divine.
This claim, to me, explains what can be said about the value of knowledge making and experience. Knowledge making is valued greatly by society and society values those who posses this knowledge making ability. Knowledge comes from personal experience and these experiences make that person more intelligent. One makes a decision, and then one learns from the consequences of that decision resulting in more apprehension. An example of building knowledge making is when a small child touches a hot pan on the stove and gets burnt. This child’s knowledge making has increased and the child knows to never touch a pan on the stove without proper protection.
When I was in high school and had the opportunity to go abroad for a year, I had lots of doubt. I had my life planned, in one way or another. I was going to graduate high school, go to college, then medical school, then become a doctor. I knew, beyond a shadow of a doubt that that is what I wanted to do. But then, God put this opportunity in my life that I hadn’t planned on. Granted, it wasn’t a decision like that of Esther. There was danger, sure, but more than that, there was the fear of failure and the worry that taking that opportunity would change my plans.
Gonzalez, Justo L. The Story of Christianity. 2nd ed. New York City, NY: HarperOne, 2010.