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Number of Pages: 208
Publication Date: 2009
|Dimensions: 8.50 X 5.50 (inches)|
From Irenaeus to Grotius: A Sourcebook in Christian Political ThoughtOliver O'DonovanWm. B. Eerdmans Publishing Co. / 1999 / Trade Paperback$63.00 Retail:
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Sanctorum Communio: Dietrich Bonhoeffer Works [DBW], Volume 1Dietrich BonhoefferFortress Press / 2009 / Trade Paperback$19.99 Retail:
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The Breaking of the Image: A Sociology of Christian Theory & PracticeDavid MartinRegent College Publishing / Trade Paperback$5.99 Retail:
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Turning to Jesus: The Sociology of Conversion in the GospelsScot McKnightWestminster John Knox Press / 2002 / Trade Paperback$22.50 Retail:
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This ambitious work offers one of the most comprehensive attacks on secularism yet attempted. Hunter Baker argues that advocates of secularism misunderstand the borders between science, religion, and politics and cannot solve the problem of religious difference.
University scholars have spent decades subjecting religion to critical scrutiny. But what would happen if they turned their focus on secularism? Hunter Baker seeks the answer to that question by putting secularism under the microscope and carefully examining its origins, its context, its claims, and the viability of those claims.
The result of Baker's analysis is The End of Secularism. He reveals that secularism fails as an instrument designed to create superior social harmony and political rationality to that which is available with theistic alternatives. Baker also demonstrates that secularism is far from the best or only way to enjoy modernity's fruits of religious liberty, free speech, and democracy. The End of Secularism declares the demise of secularism as a useful social construct and upholds the value of a public square that welcomes all comers, religious and otherwise, into the discussion. The message of The End of Secularism is that the marketplace of ideas depends on open and honest discussion rather than on religious content or the lack thereof.
HUNTER BAKER (PhD, JD) is a Christian academic and writer specializing in religion, politics, history, and culture. Baker serves on the political science faculty at Union University and is the associate dean of arts and sciences. He has written for a wide variety of publications including The American Spectator, National Review Online, Christianity Today, and the Journal of Law and Religion.
The End of Secularism is a thorough book. The Introduction is essential reading for understanding the text, as well as understanding the author. In it Baker gives a first-hand narrative of how he came to his thesis in his personal journey. The first third of the book covers the history of bringing one's personal faith into the public square. He discusses the ancient church and the Reformation, as well as the French Revolution. Baker spends the most time, however, discussing the way that faith and politics have related to one another in the public square in the United States of America.
Baker believes that as America has developed, we have acquired an ethos that relegates religion to private and personal space, and politics and science to the public sphere. Thus, religion is ones "personal business" and part of ones "personal life," but as a culture we find it difficult when people bring their faith in the public sphere, especially in matters of medicine, the academy, and public policy. This clear delineation Baker refers to as secularismbecause our public lives need to be lived without deference and reference to our religious convictions and commitments. He says of secularists as he grew up, "Expressions of public faith offended them they way that pornography offended certain other people" (p. 11).
Baker is generous with the secularists. He believes that much of the way our culture deals with religion and politics has to do with somewhat good intentions. For the most part, after years of arguing about religion in public, secularist society has chosen to push faith to persons personal lives out of a desire for peace. Also, secularism, in light of such arguments, pushed religion to the private sphere of living as a way of honoring its importance without making it a matter of public policy. This has not been entirely bad for religion either. Christian evangelicalism gained strength in this environment that focused on faith as a "personal decision for Christ."
The End of Secularism as a title is, of course, a double meaning. Baker believes that the end goal of secularism is to marginalize matters of faith, and the author believes in our current environment religious faith cannot be left out of the public discourse. Thus secularism is being exposed by the author as a poor idea, and an idea that is coming to an end. Do you agree? Read and find out! Clint Walker, www.ChristianBookPreviews.com
Andrew Draper4 Stars Out Of 5December 12, 2009Andrew DraperThis, Baker's first book, is the culmination of ten years of law school, public policy advocacy, and doctoral work. It also constitutes a part of Richard John Neuhaus' legacy, as it answers his call to resist the stripping of religious values from public discourse.After an ambitious but awkward attempt to sum up eighteen centuries of Western religious/political history, Baker finds his stride as he argues that nothing in American history or jurisprudence requires secularism of us. Then Baker goes to the merits, asking, for example: has secularism worked as prophecy? Has recent history actually shown modernization to be tightly coupled to the privatization of religion? Even if secularism doesn't hold sway, perhaps it should, for the sake of a healthy plurality. If people don't keep their religious views in check, what's to keep discussions from breaking down? On the contrary, citizens must draw on their underlying moral frameworks, if morally significant dialogue (e.g., democratic deliberations) is to take place. The reason persons bring their comprehensive views to bear upon the political process, Baker writes, is that they have integrity. How could the bracketing of citizens' religious commitments for the purpose of especially consequential deliberations not violate that integrity?Lastly, Baker attacks the pretensions of secularism to neutrality and rationality. However, the more worthy secularists are frankly partisan and epistemically modest. Ultimately, it is impossible to refute them without making a positive argument on behalf of the Christian viewpoint. Baker is content to tear down the idol of secularism, which is labor enough.For all its weighty ambitions, however, The End of Secularism is light on its feet. For those who feel ill-at-ease with the secularist streams in American culture but aren't sure if their objections are well-founded, Baker lets them eavesdrop on pertinent scholarly debates.
Author: Hunter Baker
Submitted: August 05, 2009
Tell us a little about yourself. I am the associate provost at Houston Baptist University. My work has appeared in Christianity Today, American Spectator, National Review Online, the Journal of Law and Religion, Human Events, and many other outlets. I am a J.D./Ph.D. specializing in religion, politics, and culture.
What was your motivation behind this project? I wrote the book I wanted to read! For many years I looked for a really comprehensive critique of secularism. This is it!
What do you hope folks will gain from this project? I hope they will begin to really understand how taking God out of public life essentially solves nothing. It doesn't make peace between people. It isn't a more rational way to engage in political discussion.
How were you personally impacted by working on this project? Writing this book was one of the best periods of thinking and study in my life. I had a chance to reflect deeply on something that matters greatly to me. And I remember my children (then age 2 and 5) romping around the house while I tried to work.
Who are your influences, sources of inspiration or favorite authors / artists? Augustine, Martin Luther, Abraham Kuyper, Martin Luther, Whittaker Chambers, Richard John Neuhaus . . .
Anything else you'd like readers / listeners to know: I think this book will help readers to have a much better understanding of church and state and how the two interact in a healthy manner. I also think it will help people understand the course of the history between religion and politics.