About the Book

Truth is larger than science. REASONABLE people agree; RATIONAL people disagree. Polyscience and Christianity: Rational Thought’s Long History is a prelude on the search for truth – beginning at a forgotten past – ancient Athens and Jerusalem. As this past is largely forgotten, it is no wonder that disagreements occur.

It is fair to ask if “faith” improperly intrudes on “reason,” but reciprocity applies. Has reason advanced to Rational thought such that it exceeds the bounds of objective truth?

Secular “knowledge” requires a Universal Perspective – a philosophy based on “human-only” effort. This is an appeal to Rationalism – and its appeal to mathematical “science.”

But with truth larger than science, a Knowledge Acquisition Spectrum exists. Theory-free knowledge begins without mathematics or philosophy.

Polyscience and Christianity: Rational Thought’s Long History is a short look at a forgotten past. Embarrassingly imperfect reasoning is evident at science’s beginning, in false ideas guiding mathematics and astronomy. Rationalists still believe the Universal Perspective to be Mathematics and Astronomy show that the universe has “vast distances and long ages.” The subsequent job of geology, biology and psychology is to fill in the details. This prelude thus includes the resultant conflict between reason and faith, including creation versus evolution disputes.

Polyscience and Christianity stimulates clear thinking by reviewing this early history, which cultured people think is no longer relevant. They eliminate faith or historic reflection with the mind’s eye, leaving them free to focus on “facts.” However, many facts are not theory-free, some require large expenditures of reason. Such “human-only” reasoning frequently produces competing streams of learned gibberish, thus mocking faith and reason! Their “human-only” focus on facts shields the seductive power of ancient false ideas, which constitute a secular faith.

Polyscience and Christianity shows the old Gospel is a (past and present) meaningful proclamation addressing both faith and reason. Cultured people remain uneasy, flooded with facts, yet suspicious of their objective status. They secretly worry that their secular faith substitutes a wordy subjectivity for science and Biblical faith. The Gospel’s reception is hampered when imperfect reason is unwisely cherished.

Ex Nihilo creation and empirical science remain. Thus the book is a prelude. A prelude to Bible study and reasonable conversation with questioners.

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