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By Dean L. Overman

.cs95E872D0{text-align:left;text-indent:0pt;margin:0pt 0pt 0pt 0pt} .cs5EFED22F{color:#000000;background-color:transparent;font-family:Times New Roman; font-size:12pt; font-weight:normal; font-style:normal; } .csA62DFD6A{color:#000000;background-color:transparent;font-family:Times New Roman; font-size:12pt; font-weight:normal; font-style:italic; } the various brightest clinical minds of our time, from Albert Einstein to Stephen Hawking, have made remarkable insights into the earliest origins of the universe, yet have did not finally observe why there's something instead of nothing—why we exist. In A Case for the life of God, Dean L. Overman examines the newest theories concerning the origins of the universe and explains why even the main subtle technology can in simple terms take us to date. finally we needs to make a jump of religion to appreciate the area, and Overman argues jump into theism presents the main fulfilling conclusions.Overman explores basic questions on why our international exists and the way it services, utilizing rules of good judgment, physics, and theology. In a time whilst faith and technological know-how are usually portrayed as diametrically hostile, A Case for the life of God offers a fresh view of the interaction among technology and faith and makes a compelling case for the life of God and his position in our international.

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Their claims ring true because their lives demonstrate a peaceful focus on the welfare of all persons. Of course, this is not always true for all who claim to know God and no human being lives to the highest of standards, but perhaps the authenticity of one’s claim may be related to the quality and character of one’s love, joy, sacrifice, and mercy. xxix ACKNOWLEDGMENTS his book depended upon the assistance and thoughtfulness of many people. Although I cannot name all of the people who influenced the content of this book, the following individuals were among the many remarkable friends and colleagues who contributed to my thinking: James M.

Under Sagan’s stated presupposition or the presuppositions implied in Weinberg’s statements, it is difficult to see how human, physical, finite “objects” have any permanent, intrinsic, nonexistential value. ” Such a perspective can affect how human beings treat each other. This is one reason why Russian philosopher Nicholas Berdyaev and German theologian Paul Tillich used the term thingification (Verdinglichung) to criticize the dehumanization of persons. The Jewish philosopher Martin Buber also emphasized that human relations (for example, in the relationship between two true friends) could not be adequately expressed in an “I-It” (Ich-Es) analytical treatment of beings as only objects.

The same applies to an atheist; the belief system of an atheist is based on faith, not on knowledge. Given the visible expression of the rational intelligibility of the universe discovered in the mathematical laws of physics, I will argue that it takes a more abundant faith to be an atheist than to be a theist. Although absolute certainty eludes us in science, that conclusion does not mean that there isn’t an absolute truth underlying all of reality. The presuppositions with which we build our worldview should be as consistent as possible with what we know of reality.

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