The Greek philosopher Porphyry of Tyre had a reputation as the fiercest critic of Christianity. It was well-deserved: he composed (at the end the 3rd century A.D.) fifteen discourses against the Christians, so offensive that Christian emperors ordered them to be burnt. We thus rely on the testimonies of three prominent Christian writers to know what Porphyry wrote. Scholars have long thought that we could rely on those testimonies to know Porphyry's ideas. Exploring early religious debates which still resonate today, Porphyry in Fragments argues instead that Porphyry's actual thoughts became mixed with the thoughts of the Christians who preserved his ideas, as well as those of other Christian opponents.

How do middle-class Americans become aware of distant social problems and act against them? US colleges, congregations, and seminaries increasingly promote immersion travel as a way to bridge global distance, produce empathy, and increase global awareness. But does it? Drawing from a mixed methods study of a progressive, religious immersion travel organization at the US-Mexico border, Empathy Beyond US Borders provides a broad sociological context for the rise of immersion travel as a form of transnational civic engagement. Gary J. Adler, Jr follows alongside immersion travelers as they meet undocumented immigrants, walk desert trails, and witness deportations. His close observations combine with interviews and surveys to evaluate the potential of this civic action, while developing theory about culture, empathy, and progressive religion in transnational civic life. This timely book describes the moralization of travel, the organizational challenges of transnational engagement, and the difficulty of feeling transformed but not knowing how to help.

Avicenna believes that God must be understood in the first place as the Necessary Existent (waGib al-wuGud). In his various works, he provides different versions of an ingenious argument for the existence of the Necessary Existent-the so-called Proof of the Sincere (burhan al-siddiqin)-and argues that all the properties that are usually attributed to God can be extracted merely from God's having necessary existence. Considering the centrality of tawhid to Islam, the first thing Avicenna tries to extract from God's necessary existence is God's oneness. The aim of the present Element is to provide a detailed discussion of Avicenna's arguments for the existence and unity of God. Through this project, the author hopes to clarify how, for Avicenna, the Islamic concept of monotheism is intertwined with the concept of essential existence.

In the digital world, Kierkegaard's thought is valuable in thinking about aesthetics as a component of human development, both including but moving beyond the religious context as its primary center of meaning. Seeing human formation as interrelated with aesthetics makes art a vital dimension of human existence. Contributing to the debate about Kierkegaard's conception of the aesthetic, Kierkegaard, Aesthetics, and Selfhood argues that Kierkegaard's primary concern is to provocatively explore how a self becomes Christian, with aesthetics being a vital dimension for such self-formation. At a broader level, Peder Jothen also focuses on the role, authority, and meaning of aesthetic expression within religious thought generally and Christianity in particular.

Late antiquity is increasingly recognised as a period of important cultural transformation. One of its crucial aspects is the emergence of a new awareness of human individuality. In this book an interdisciplinary and international group of scholars documents and analyses this development. Authors assess the influence of seminal thinkers, including the Gnostics, Plotinus, and Augustine, but also of cultural and religious practices such as astrology and monasticism, as well as, more generally, the role played by intellectual disciplines such as grammar and Christian theology. Broad in both theme and scope, the volume serves as a comprehensive introduction to late antique understandings of human individuality.

Too often interfaith dialogue is generic and unfocused. Often it involves 'liberals' from each tradition coming together to criticize the 'conservatives' in their own traditions. This book provides a model for interfaith dialogue that challenges very directly the 'dialogue industry'. This book involves a Christian theologian in deep conversation with a Muslim theologian. Bediuzzaman Said Nursi (1877-1960) was born at the end of the Ottoman Empire and lived through the emergence of an aggressive secular state. He had to think through, in remarkably creative ways, the challenge of faith within a secular environment, the relationship of faith and politics, and the implications and challenge of diversity and difference. His entire project is captured in his magnum opus 'The Risale-i Nur'. In the first eight chapters of this book, we engage closely with the thought of Nursi and tease out insights that Christians can learn from and accommodate. Having established the method, the second section of the book examines the precise implications for the interfaith movement. The problem with the interfaith movement is that it is an act of western cultural imperialism - they are taking the individualist assumptions of modern America and imposing them on the conversation. The problems with John Hick's and Leonard Swidler's approach are exposed. Moving out from Islam, the book then demonstrates how the model of interfaith changes when Christians are in conversation with Hinduism in India. A new set of Dialogue Ten Commandments are suggested. The book concludes with an appeal for a commitment to include and reach the 'conservatives' in the major religious traditions.

Simone Weil (1909-1943) was a defining figure of the twentieth century; a philosopher, Christian, resistance fighter, anarchist, feminist, Labour activist and teacher. She was described by T. S. Eliot as 'a woman of genius, of a kind of genius akin to that of the saints', and by Albert Camus as 'the only great spirit of our time'. Originally published posthumously in two volumes, these newly reissued notebooks, are among the very few unedited personal writings of Weil's that still survive today. Containing her thoughts on art, love, science, God and the meaning of life, they give context and meaning to Weil's famous works, revealing an unique philosophy in development and offering a rare private glimpse of her singular personality.

Experiencing the Worlds Religions examines the practices and beliefs of major religions with a focus on how religion shapes both individuals and cultures. The authors narrative writing style allows students to experience the worlds major religions first hand through his own experiences as well as through illustrations, art, and architecture.

Pierre-Andre Liege, one of the foremost French theologians of the 20th century, influenced John XXIII and Paul VI, and sat on Vatican II committees with both the future John Paul II and Benedict VI. Fifty years on from Vatican II is a good time to remember the decade of dramatic struggle and pioneering work that preceded it, and review what it accomplished. This book explores the life and work of Pierre-Andre Liege, presenting it to an English speaking readership for the first time. Discussing the impact and profound challenges Liege's work raises for spirituality and church life today, Bradbury tackles issues including: the organisation of parish life rooted in theological criteria; cradle to grave corporate Christian formation; a compelling vision of what the church is for and why, and how should this be expressed in practice. Bradbury argues that for faith to match real life, the church today needs to let go of much baggage, align its talk to its action, and radically re-examine the question of what the church needs to do to conform to the Gospel. This book takes critical issues confronting practical theology and the church, breaking them open in a lively and accessible style.

What is the role of spiritual experience in poetry? What are the marks of a religious imagination? How close can the secular and the religious be brought together? How do poetic imagination and religious beliefs interact? Exploring such questions through the concept of the religious imagination, this book integrates interdisciplinary research in the area of poetry on the one hand, and theology, philosophy and Christian spirituality on the other. Established theologians, philosophers, literary critics and creative writers explain, by way of contemporary and historical examples, the primary role of the religious imagination in the writing as well as in the reading of poetry.

The cognitive science of religion is a new discipline that looks at the roots of religious belief in the cognitive architecture of the human mind. The Roots of Religion deals with the philosophical and theological implications of the cognitive science of religion which grounds religious belief in human cognitive structures: religious belief is 'natural', in a way that even scientific thought is not. Does this new discipline support religious belief, undermine it, or is it, despite many claims, perhaps eventually neutral? This subject is of immense importance, particularly given the rise of the 'new atheism'. Philosophers and theologians from North America, UK and Australia, explore the alleged conflict between truth claims and examine the roots of religion in human nature. Is it less 'natural' to be an atheist than to believe in God, or gods? On the other hand, if we can explain theism psychologically, have we explained it away. Can it still claim any truth? This book debates these and related issues.

It is by fitting the world into neatly defined boxes that Buddhist, Hindu, and Jain philosophers were able to gain unparalleled insights into the nature of reality, God, language and thought itself. Such categories aimed to encompass the universe, the mind and the divine within an all-encompassing system, from linguistics to epistemology, logic and metaphysics, theology and the nature of reality. Shedding light on the way in which Indian philosophical traditions crafted an elaborate picture of the world, this book brings Indian thinkers into dialogue with modern philosophy and global concerns. For those interested in philosophical traditions in general, this book will establish a foundation for further comparative perspectives on philosophy. For those concerned with the understanding of Indic culture, it will provide a platform for the continued renaissance of research into India's rich philosophical traditions.

True theodicy is partly a theoretical corrective to evangelistic impatience: discounting the distortions arising from over-eager salesmanship. And partly it is a work of poetic intensification, dedicated to faith's necessary struggle against resentment. This book contains a systematic survey of the classic theoretical-corrective theodicy tradition initiated, in the early Seventeenth Century, by Jakob Boehme. Two centuries later, Boehme's lyrical thought is translated into rigorous philosophical terms by Schelling; and is, then, further, set in context by Hegel's doctrine of providence at work in world history. The old 'God' of mere evangelistic impatience is, as Hegel sees things, 'dead'. And so theodicy is liberated, to play its proper role: illustrated here with particular reference to the book of Job, the post-Holocaust poetry of Nelly Sachs, and the thought of Simone Weil. A boldly polemical study, this book is a bid to re-ignite debate on the whole topic of theodicy. As such, it will be of great interest to scholars in religious studies, theology and philosophy.

As the world becomes increasingly globalised Islam faces some important choices. Does it seek to "modernise" in line with the cultures in which it is practised, or does it retain its traditions even if they are at odds with the surrounding society? This book utilizes a critical rationalist viewpoint to illuminate many of the hotly contended issues in modern Islam, and to offer a fresh analysis. A variety of issues within Islam are discussed in this book including, Muslims and modernity; Islam, Christianity and Judaism; approaches to the understanding of the Quran; Muslim identity and civil society; doctrinal certainty and violent radicalism. In each case, the author makes use of Karl Popper's theory of critical rationalism to uncover new aspects of these issues and to challenge post-modern, relativist, literalist and justificationist readings of Islam. This is a unique perspective on contemporary Islam and as such will be of significant interest to scholars of Religious Studies, Islamic Studies and the Philosophy of Religion.

This book examines a number of landmark shifts in our account of the relationship between human and divine existence, as reflected through the perception of time and corporeal experience. Drawing together some of the best scholars in the field, this book provides a representative cross-section of influential trends in the philosophy of religion (e.g. phenomenology, existential thought, Biblical hermeneutics, deconstruction) that have shaped our understanding of the body in its profane and sacred dimensions as site of conflicting discourses on presence and absence, subjectivity and the death of the subject, mortality, resurrection and eternal life.

This first volume of The History of Evil covers Graeco-Roman, Indian, Near Eastern, and Eastern philosophy and religion from 2000 BCE to 450 CE. This book charts the foundations of the history of evil among the major philosophical traditions and world religions, beginning with the oldest recorded traditions: the Vedas and Upanisads, Confucianism and Daoism, and Buddhism, and continuing through Graeco-Roman and Judaeo-Christian schools of thought. This cutting-edge treatment of the history of evil at its crucial and determinative inception will appeal to those with particular interests in the ancient period and early theories and ideas of evil and good, as well as those seeking an understanding of how later philosophical and religious developments were conditioned and shaped.

Anselm of Canterbury (1033-1109 CE), in his work Proslogion, originated the "ontological argument" for God's existence, famously arguing that "something than which nothing greater can be conceived," which he identifies with God, must actually exist, for otherwise something greater could indeed be conceived. Some commentators have claimed that although Anselm may not have been conscious of the fact, the Proslogion as well as his Reply to Gaunilo contains passages that constitute a second independent proof: a "modal ontological argument" that concerns the supposed logical necessity of God's existence. Other commentators disagree, countering that the alleged second argument does not stand on its own but presupposes the conclusion of the first. Anselm's Other Argument stakes an original claim in this debate, and takes it further. There is a second a priori argument in Anselm (specifically in the Reply), A. D. Smith contends, but it is not the modal argument past scholars have identified. This second argument surfaces in a number of forms, though always turning on certain deep, interrelated metaphysical issues. It is this form of argument that in fact underlies several of the passages which have been misconstrued as statements of the modal argument. In a book that combines historical research with rigorous philosophical analysis, Smith discusses this argument in detail, finally defending a modification of it that is implicit in Anselm. This "other argument" bears a striking resemblance to one that Duns Scotus would later employ.

Two experienced educators offer an up-to-date introduction to philosophy from a Christian perspective that covers the four major areas of philosophical thought: epistemology, metaphysics, philosophy of religion, and ethics. Written from an analytic perspective, the book introduces key concepts and issues within the main areas of philosophical inquiry in a comprehensive yet accessible way, inviting readers on a quest for goodness, truth, and beauty that ultimately points to Jesus as the source of all.

In A Tale of Two Theologians, Ambrose Mong's observant new work, he examines the writings of the Peruvian theologian Gustavo Gutierrez and the Indian theologian Michael Amaladoss, and gives fresh attention to their main concerns regarding evangelisation and the poor. Why, he asks, is Gutierrez's liberation theology now accepted and celebrated by the Roman Catholic Church while Amaladoss's Asian theology with a liberation thrust is threatened with censorship? Mong argues that the dwindling threat of Communism has made the Marxist overtones of Latin American liberation theology more palatable to the Catholic hierarchy, while the challenge of religious pluralism in Asia is as complex and emotive as ever. How can the Church learn to balance the need for dialogue between religions with their duty to proclaim the Gospel? How can the Church inculturate itself in Asia while maintaining its identity? Ambrose Mong tackles these questions with the shrewd, clear-eyed view of an active priest and scholar, exploring the long, troubled relationship the Church has with liberation theology and offering guidance for the future.

Buddhas, gods, prophets and oracles are often depicted as asking questions. But what are we to understand when Jesus asks "Who do you say that I am?", or Mazu, the Classical Zen master asks, "Why do you seek outside?" Is their questioning a power or weakness? Is it something human beings are only capable of due to our finitude? Is there any kind of question that is a power? Focusing on three case studies of questions in divine discourse on the level of story - the god depicted in the Jewish Bible, the master Mazu in his recorded sayings literature, and Jesus as he is depicted in canonized Christian Gospels - Nathan Eric Dickman meditates on human responses to divine questions. He considers the purpose of interreligious dialogue and the provocative kind of questions that seem to purposefully decenter us, drawing on methods from confessionally-oriented hermeneutics and skills from critical thinking. He allows us to see alternative ways of interpreting religious texts through approaches that look beyond reading a text for the improvement of our own religion or for access to some metaphysically transcendent reality. This is the first step in a phenomenology of religions that is inclusive, diverse, relevant and grounded in the world we live in.

This volume stages a series of encounters between the French philosopher Jean-Luc Nancy and leading scholars of his work along four major themes of Nancy's thought: sense, experience, existence, and Christianity. In doing so, the volume seeks to remind readers that Nancy's sens has many meanings in French: aside from those that easily carry over into English, i.e., everything to do with "meaning" and "the senses"; it also includes the "way" they are "conducted," the "direction" they take, the "thrust" or "pulse" in which the circulation of sense exists. Faithful to this plural understanding of sens, the writings collected here aim to join Jean-Luc Nancy in the process of "making-sense" that animates his thinking, rather than to deliver a definitive summary of his position on any given issue. They are conceived of as notes "along the way," documenting "encounters" as moments of "(re)direction" and recording the "pulse" of sense that animates them. In that spirit, Nancy himself has provided each contribution with an "echo" in which he, in turn, responds to each author and thereby continues their mutual encounter. Aside from these echoes, this volume includes an original essay in which Nancy reflects upon the international trajectory of his thinking; a trajectory that is to be and undoubtedly will be continued, in many different directions, across and around the world. The chapters in this book were originally published as a special issue of Angelaki.

This book introduces Thomas Aquinas's moral, economic, and political thought, differentiating between philosophy (justice) and theology (charity) within each of the three branches of Aquinas's theory of human living. It shows how Aquinas's thought offers an integrated vision for Christian participation in the world, equipping readers to apply their faith to the complex moral, economic, and political problems of contemporary society. Written in an accessible style by an experienced educator, the book is well-suited for use in a variety of undergraduate courses and provides a foundation for understanding Catholic social teaching.

Using various and competing religious sensibilities, Introduction to the Philosophy of Religion helps students work through the traditional material and their own religious questions.

What is this thing called Philosophy of Religion? grapples with the core topics studied on philosophy of religion undergraduate courses including: the meaning of religious language, including 20th century developments the nature of the Divine, including divine power, wisdom and action arguments for the existence of the Divine challenges to belief in the Divine, including the problems of evil, divine hiddenness and religious diversity believing without arguments arguments for life after death, including reincarnation. In addition to the in-depth coverage of the key themes within the subject area Elizabeth Burns explores the topics from the perspectives of the five main world religions, introducing students to the work of scholars from a variety of religious traditions and interpretations of belief. What is this thing called Philosophy of Religion? is the ideal introduction for those approaching the philosophy of religion for the first time, containing many helpful student-friendly features, such as a glossary of important terms, study questions and further reading.

Kierkegaard and Christian Faith responds directly to the perennial and problematic concern of how to read Kierkegaard. Specifically, this volume presses the question of whether the existentialist philosopher, who so troubled the waters of nineteenth-century Danish Christendom, is a "Christian thinker for our time." The chapters crisscross the disciplines of philosophy, theology, literature, and ethics, and are as rich in argument as they are diverse in style. Collectively the chapters demonstrate a principled agreement that Kierkegaard continues to be relevant, even imperative. Kierkegaard and Christian Faith reveals just how Kierkegaard's work both defines and reconfigures what is meant by "Christian thinker." Following an autobiographical prologue by Kathleen Norris, this volume gathers the chapters in pairs around crucial themes: the use of philosophy (Merold Westphal and C. Stephen Evans), revelation and authority (Richard Bauckham and Paul J. Griffiths), Christian character (Sylvia Walsh and Ralph C. Wood), the relationship between the church and the world (Jennifer A. Herdt and Paul Martens), and moral questions of forgiveness and love (Simon D. Podmore and Cyril O'Regan). The volume underscores the centrality of Christianity to Kierkegaard's life and thought, and rightly positions Kierkegaard as a profound challenge to Christianity as it is understood and practiced today.