The Great Goddess, in her various puranic and tantric forms, is often figured as sitting on a corpse which is identified as Shiva-as-shava (God Shiva, the consort of the Devi and an iconic representation of the Absolute without attributes, the Nirguna Brahman). Hence, most of the existing critical works and ethnographic studies on Shaktism and the tantras have focused on the theological and symbolic paraphernalia of the corpses which operate as the asanas (seats) of the Devi in her various iconographies. This book explores the figurations of the Goddess as corpse in several Hindu puranic and Shakta-tantric texts, popular practices, folk belief systems, legends and various other cultural phenomena based on this motif. It deals with a more intricate and fundamental issue than existing works on the subject: how and why is the Devi - herself - figured as a corpse in the Shakta texts, belief systems and folk practices associated with the tantras? The issues which have been raised in this book include: how does death become a complement to life within this religious epistemology? How does one learn to live with death, thereby lending new definitions and new epistemic and existential dimensions to life and death? And what is the relation between death and gender within this kind of figuration of the Goddess as death and dead body? Analysing multiple mythic narratives, hymns and scriptural texts where the Devi herself is said to take the form of the Shava (the corpse) as well as the Shakti who animates dead matter, this book focuses not only on the concept of the theological equivalence of the Shava (Shiva as corpse) and the Shakti (Energy) in tantras but also on the status of the Divine Mother as the Great Bridge between the apparently irreconcilable opposites, the mediatrix between Spirit and Matter, death and life, existence-in-stasis and existence-in-kinesis. This book makes an important contribution to the fields of Hindu Studies, Goddess Spirituality, South Asian Religions, Women and Religion, India, Studies in Shaktism and Tantra, Cross-cultural Religious Studies, Gender Studies, Postcolonial Spirituality and Ecofeminism.

Leaning into the Future seeks to explore what it may mean to believe in the "Kingship" of God and wait for his "Kingdom" by considering the fundamental role the Kingdom of God plays in the theology of Jurgen Moltmann and in the book of Revelation. Part one is devoted to how Moltmann understands "The Kingdom of God" as the fundamental symbol of hope for humanity, and how he sees the presence of God's reign and kingdom in history as hidden and paradoxical. Part two turns to the way the Book of Revelation uses royal and other political language in its portrait of the future and God's presence in history. In this second part, the book also seeks to explore how Moltmann and the Apocalypse may mutually inform each other, how Moltmann may help us read this biblical book today, and how it in turn may overcome some of the weaknesses in Moltmann's proposal.

The underlying idea of the book is that most ordinary religious believers -- not philosophers or theologians -- do not realise how weak the case for Gods existence is. The Case Against examines the reasons why the belief has such a strong hold on so large a section of humanity, and attempts to show that the reasons are inadequate. The concepts involved in religious belief are examined in detail. It is shown that great difficulties -- of which believers are usually unaware -- are involved in forming concepts of entities from a higher -- perhaps spiritual -- realm. In particular, God and the idea of a life after death are examined and it is proposed that viable, coherent concepts are probably impossible in both cases. For many believers the God theory is seen as (a) explaining the origin of the universe, and (b) enabling the apparent injustices of this world to be righted in a life after death. The theory actually fails to do either. It is also shown, however, that the main alternative to theism, which is materialism, itself presents difficulties. No final answer is given, and it is accepted that (informed) puzzlement may ultimately be the only rational position. The God theory could perhaps be seen as an attempt to answer genuine problems. While it fails, it can nevertheless be understood and treated with sympathy. God: The Case Against is not intended for philosophers or theologians! Rather, the aim is to make the arguments accessible to intelligent, intellectually curious, open-minded people. The book attempts throughout to give clear, simple explanations of the issues, benefiting here from the authors own experience in teaching philosophy to young people.

The Insistence of God presents the provocative idea that God does not exist, God insists, while God s existence is a human responsibility, which may or may not happen. For John D. Caputo, God s existence is haunted by "perhaps," which does not signify indecisiveness but an openness to risk, to the unforeseeable. Perhaps constitutes a theology of what is to come and what we cannot see coming. Responding to current critics of continental philosophy, Caputo explores the materiality of perhaps and the promise of the world. He shows how perhaps can become a new theology of the gaps God opens."

Marx, Nietzche, and Freud are among the most influential of modern atheists. The distinctive feature of their challenge to theistic and specifically Christian belief is expressed by Paul Ricoeur when he calls them the "masters of suspicion." While skepticism directs its critique to the truth or evidential basis of belief, suspicion asks two different, intimately intertwined questions: what are the motives that lead to this belief? and what function does it play, what work does it do for the individuals and communities that adopt it. What suspicion suspects is that the survival value of religious beliefs depends on satisfying desires and interests that the believing soul and the believing community are not eager to acknowledge because they violate the values they profess, as when, for example, talk about justice is a mask for deep-seated resentment and the desire for revenge. For this reason, the hermeneutics of suspicion is a theory, or group of theories, of self-deception: ideology critique in Marx, genealogy in Nietzsche, and psychoanalysis in Freud. Suspicion and Faith argues that the appropriate religious response ("the religious uses of modern atheism") to these critiques is not to try to refute or deflect them, but rather to acknowledge their force in a process of self-examination.

This is the first complete study of English deists as a group in several decades and it argues for a new interpretation of deism in the English Enlightenment. While there have been many recent studies of the deist John Toland, the writings of other contemporary deists have been forgotten. With extensive analysis of lesser known figures such as Anthony Collins, Matthew Tindal, Thomas Chub, and Thomas Morgan, in addition to unique insights into Toland, Deism in Enlightenment England offers a much broader assessment of what deism entailed in the eighteenth century. Readers will see how previous interpretations of English deists, which place these figures on an irreligious trajectory leading towards modernity, need to be revised. This book uses deists to address a number of topics and themes and theme in English history and will be of particular interest to scholars of Enlightenment history, history of science, theology and politics, and the early modern era. -- .

In the ancient conversation between Western philosophy and Christian theology, powerful contemporary voices are arguing for monologue rather than dialogue. Instead of these two disciplines learning from and mutually informing each other, both philosophers and theologians are increasingly disconnected from, and thus unable to hear, what the other is saying, especially in Anglo-American scholarship. Some Christian philosophers are now found claiming methodological authority over doctrine, while some Christian theologians even deny that philosophy has its own integrity as a separate discipline. Against these trends, David Brown has argued over the past thirty years that philosophy and theology are both necessary in order to grapple with the reality of divine mystery and Christian faith. Neither discipline can be reduced to the other, and each has its own contribution to make for a full understanding of what Brown describes as 'a single vision' of God. In this volume, Brown addresses some key topics in philosophical theology, including the created order, experience and revelation, incarnation and redemption, and heaven and our communal destiny. Combining analytic clarity, doctrinal substance, and historical depth, this volume exemplifies Brown's project of truly integrating philosophy and theology. It thus provides an ideal introduction to this vital conversation for undergraduate and postgraduate students, as well as a connected argument of interest to specialists in both disciplines.

One of the great tasks of Mortimer Adler's illustrious life was his search for a watertight proof of the existence of God. Adler believed that his search had been successful. Adler spent years studying the classic proofs of God's existence, especially Aquinas's Five Ways, and found shortcomings in all of them, as conventionally understood. But he thought that some of them contained ideas which, if properly developed, could be improved, and he continued to search for a satisfying and logically unassailable proof. Toward the end of the 1970s, he believed he had arrived at such a proof, which he presented in his historic work, How to Think about God (1980). In the writings assembled in How to Prove There Is a God, Adler gives us his approach to the question of God's existence in fresh and popular form. He defends his position against critics, both believers and skeptics. The book includes a transcript of one of Adler's appearances on William Buckley's Firing Line, Adler's revealing interview with Edward Wakin, the exchange of views on natural theology between Adler and Owen Gingerich, and John Cramer's eloquent argument that the trend of modern cosmology supports Adler's early struggles with the question of God's existence.

This book relates the value present in the natural world and in human creativity to an underlying purpose which it traces in creation. It opens by invoking the wonder aroused by nature's value and celebrated by poets, and moves to a cosmic purpose as the best explanation of this value. Natural evils are considered and set in their evolutionary context. Human creativity is later related to inspiration, and to traditional theistic teaching about the purpose of human life. Criticisms of "the value approach" are considered, together with the quest for meaning, and fears that Darwinism undermines it, which are found to be illusory. New ground is broken through this response to the spectre of bleakness. The author's previous studies of meaningful work are applied to the question of the nature of a worthwhile life and life's meaning. While the world's value is argued to point to creation by a transcendent lover of value, human beings are shown to be capable of augmenting that value through their creativity (not least through activities such as craftsmanship and gardening). In integrating the themes of value, creativity and purpose, the book contributes a new synthesis to the literature of philosophy, environmental studies and theology.

Winner of The PEN Hessell-Tiltman Prize 2022 Shortlisted for The Wolfson History Prize 2022 A The Times Books of the Year 2022 A fascinating, surprising and often controversial examination of the real God of the Bible, in all his bodily, uncensored, scandalous forms. Three thousand years ago, in the Southwest Asian lands we now call Israel and Palestine, a group of people worshipped a complex pantheon of deities, led by a father god called El. El had seventy children, who were gods in their own right. One of them was a minor storm deity, known as Yahweh. Yahweh had a body, a wife, offspring and colleagues. He fought monsters and mortals. He gorged on food and wine, wrote books, and took walks and naps. But he would become something far larger and far more abstract: the God of the great monotheistic religions. But as Professor Francesca Stavrakopoulou reveals, God's cultural DNA stretches back centuries before the Bible was written, and persists in the tics and twitches of our own society, whether we are believers or not. The Bible has shaped our ideas about God and religion, but also our cultural preferences about human existence and experience; our concept of life and death; our attitude to sex and gender; our habits of eating and drinking; our understanding of history. Examining God's body, from his head to his hands, feet and genitals, she shows how the Western idea of God developed. She explores the places and artefacts that shaped our view of this singular God and the ancient religions and societies of the biblical world. And in doing so she analyses not only the origins of our oldest monotheistic religions, but also the origins of Western culture. Beautifully written, passionately argued and frequently controversial, God: An Anatomy is cultural history on a grand scale. 'Rivetingly fresh and stunning' - Sunday Times 'One of the most remarkable historians and communicators working today' - Dan Snow

Seventy years after it took place, the Holocaust committed against the Jews of Europe during World War II continues to cast a giant shadow over humankind. Man's inhumanity to man is not a thing of the past. Genocidal action is still commonplace around the globe. Has humankind learned the lessons of the past? Is the human race doomed to live in a perpetual state of war and self-destruction? Explaining the Holocaust shows how, given the right circumstances, human beings can lose their humanity. Does that mean that the ethical teachings of the major religions are wishful thinking? This book tackles two questions that continue to be asked by people everywhere: Why did a highly civilized nation like Germany, in the middle of the twentieth century, commit the most heinous crime in all of human history? And if indeed there is a loving God who made a covenant with the people of Israel, why were millions of innocent, peaceful Jews dehumanized, starved, tortured, and systematically murdered? Explaining the Holocaust spares no one in discussing the enormity of the evil. But it also shows how the divine spark in human beings did not die during those years of darkness, and why we still have a glimmer of hope.

In this challenging and engaging discussion, F. Gerald Downing draws on evidence from Ancient Jewish and New Testament scriptures to analyse the changing history of the concept of 'revelation' within Christianity. Through the discussion of central concepts in the philosophy of language, such as reference and identity, Downing provides a comprehensive analysis of our notion of the concept of knowledge through revelation and self-revelation. Formation for Knowing God contains an overview of the history of the debate regarding the methods and extent of God's revelation, specifically his self-revelation. Downing argues that the conviction that God is selfrevealed stems from eighteenth-century Enlightenment debates, and has no roots in the early Christian tradition, from which we learn that God is incomprehensible. Downing rejects the view that it was the primary purpose of Christ's death to show God's love, claiming that this is unsupported by the scriptural evidence. The positive thesis argued by Downing is that what has been revealed to us is not a matter of knowledge but a matter of faith. Downing's Formation for Knowing God will challenge the assumptions of its readers, providing an alternative and thought provoking approach to the nature of knowledge and certainty within Christianity.

At the beginning of the thirteenth century the recovery by western Christendom from the Arabs, Jews and Greeks of the metaphysical treatises of Aristotle, and their translation into Latin, caused a ferment in the intellectual world comparable to that produced by Darwin in the nineteenth century. To vindicate traditional methodoxy Albertus Magnus undertook to harmonize the doctrines of the Church with the Peripatetic philosophy, and this work was carried to its conclusion by his pupil, St Thomas Aquinas, with such success that the latter has become the official philosopher of Roman Catholicism. The system of Aquinas centres in his conception of God, to the exposition and criticism of which this book is devoted.

In "God, Mind and Logical Space" Istvan Aranyosi takes the reader on a journey for the mind by revisiting the fundamental questions and the everlasting debates in philosophy of religion, ontology, and the philosophy of mind. The first part deals with issues in ontology, and the author puts forward a radical view according to which all thinkable objects and states of affairs have an equal claim to existence in a way that renders existence a relative notion. In the second part another radical view is argued for, according to which some objects and states of affairs that do not exist in our world are nevertheless present in our surroundings by being real in their consequences. The final part argues that the only way to prove the existence of God is to accept a view called Logical Pantheism, according to which God is identical to Logical Space.

A Theology for a Mediated God introduces a new way to examine the shaping effects of media on our notions of God and divinity. In contrast to more conventional social-scientific methodologies and conversations about the relationship between religion and media, Dennis Ford argues that the characteristics we ascribe to a medium can be extended and applied metaphorically to the characteristics we ascribe to God-just as earlier generations attempted to comprehend God through the metaphors of father, shepherd, or mother. As a result, his work both challenges and bridges the gap between students of religion and media, and theology.

This study is a new look at the question of how God can act upon the world, and whether the world can affect God, examining contemporary work on the metaphysics of causation and laws of nature, and current work in the theory of knowledge and mysticism. It has been traditional to address such questions by appealing to God's omnipotence and omniscience, but this book claims that this is useless unless it can be shown how these two powers "work." Instead of treating the familiar problems associated with omnipotence and omniscience, this book asks directly whether, and how, causal interactions between God and His world could occur: both between God and the physical world (miracles) and between God and other minds (mystical experience), as well as between the world and God (divine perception). Fales examines current thinking (which is diverse) about the very nature of causation, laws of nature, and agency.

The interactions of the Jewish, Christian and Muslim communities through the centuries have often been hostile and sometimes violent. Today a new 'trialogue' between them is developing in several parts of the world. One of the most ambitious ventures so far of this kind took place recently in California and produced this set of exploratory papers and responses. The subjects are the concepts of God in the three traditions, their attitudes to the material world, and their understandings of human life and history. The discussions were frank and realistic but at the same time hopeful.

God in the Age of Science? is a critical examination of strategies for the philosophical defence of religious belief. The main options may be presented as the end nodes of a decision tree for religious believers. The faithful can interpret a creedal statement (e.g. 'God exists') either as a truth claim, or otherwise. If it is a truth claim, they can either be warranted to endorse it without evidence, or not. Finally, if evidence is needed, should its evidential support be assessed by the same logical criteria that we use in evaluating evidence in science, or not? Each of these options has been defended by prominent analytic philosophers of religion. In part I Herman Philipse assesses these options and argues that the most promising for believers who want to be justified in accepting their creed in our scientific age is the Bayesian cumulative case strategy developed by Richard Swinburne. Parts II and III are devoted to an in-depth analysis of this case for theism. Using a 'strategy of subsidiary arguments', Philipse concludes (1) that theism cannot be stated meaningfully; (2) that if theism were meaningful, it would have no predictive power concerning existing evidence, so that Bayesian arguments cannot get started; and (3) that if the Bayesian cumulative case strategy did work, one should conclude that atheism is more probable than theism. Philipse provides a careful, rigorous, and original critique of theism in the world today.

An extraordinary work that revitalizes theology and Christian life by recovering the early roots of Trinitarian doctrine and exploring the enduringly practical dimensions of faith in God as a community of persons.

Have evolution, science and the trappings of the modern world killed off God irrevocably? And what do we lose if we choose not to believe in him? From Newton and Descartes to Darwin and the discovery of the genome, religion has been pushed back further and further while science has gained ground. But what fills the void that religion leaves behind? This book is an attempt to look at these questions and to suggest a third way between the easy consolations of religion and the persuasive force of science that the everyday modern reader can engage with.

In recent decades, scientific theories have postulated the existence of many universes beyond our own. The details and implications of these theories are hotly contested. Some philosophers argue that these scientific models count against the existence of God. Others, however, argue that if God exists, a multiverse is precisely what we should expect to find. Moreover, these philosophers claim that the idea of a divinely created multiverse can help believers in God respond to certain arguments for atheism. These proposals are, of course, also extremely controversial. This volume collects together twelve newly published essays two by physicists, and ten by philosophers that discuss various aspects of this issue. Some of the essays support the idea of a divinely created multiverse; others oppose it. Scientific, philosophical, and theological issues are considered."

In the nineteenth and early twentieth centuries secular French scholars started re-engaging with religious ideas, particularly mystical ones. Mysticism in the French Tradition introduces key philosophical undercurrents and trajectories in French thought that underpin and arise from this engagement, as well as considering earlier French contributions to the development of mysticism. Filling a gap in the literature, the book offers critical reflections on French scholarship in terms of its engagement with its mystical and apophatic dimensions. A multiplicity of factors converge to shape these encounters with mystical theology: feminist, devotional and philosophical treatments as well as literary, historical, and artistic approaches. The essays draw these into conversation. Bringing together an international and interdisciplinary range of contributions from both new and established scholars, this book provides access to the melting pot out of which the mystical tradition in France erupted in the twenty-first century, and from which it continues to challenge theology today.

Humans have long wondered about the origin of the universe. And such questions are especially alive today as physicists offer metaphysical theories to account for the emergence of creation. Theists have attributed the universe s origin to divine activity, and many have said God created something from absolute nothingness. The venerable doctrine of "creatio ex nihilo" especially emphasizes God s initial creating activity. Some contributors to this book explore new reasons "creatio ex nihilo" should continue to be embraced today. But other contributors question the viability of creation from nothing and offer alternative initial creation options in its place. These new alternatives explore a variety of options in light of recent scientific work, new biblical scholarship, and both new and old theological traditions."

Contemporary discussions of problems of selfhood and knowledge have offered a wide range of solutions, from calls for a new Enlightenment (in the face of the resurgence of myth and the irrational), to attempts to "re-enchant the world" (in the face of the growth of an impersonal instrumental Reason). In "Between Vision and Obedience - Rethinking Theological Epistemology," George Ille offers a theological response to these competing views, with the specific purpose of evaluating the present state of epistemological rationality in theology. Ille anchors his concerns historically and thematically through the work of the philosophers Paul Ricouer and G.F.W. Hegel. Invoking theological insights from Eastern and Western philosophies, and seeking recourse to a number of philosophers and theologians from both the continental and analytical traditions, he traces the contours of a theological rationality freed from both modern and post-modern hermeneutical anxieties. He proposes a rationality that follows the drama of God's engagement with the world through dying and resurrection, ascesis and abundance, suffering witness and eucharistic communion. This important text challenges and reframes existing theological and philosophical engagements with hermeneutics and epistemology. The new critical perspective it offers will be an invaluable resource for academics and scholars across the humanities. George Ille is Affiliate Professor of Theology and Philosophy at Asbury Theological Seminary. "George Ille is a fine scholar and a creative mind. His book breaks new ground by both examining a wide range of attempts (and failures) to connect theology and epistemology and by offering insights into the exploration of an explicitly theological epistemology." Paul Copan, Palm Beach Atlantic University. "This is an exceptionally bold exercise that seeks to break the logjam between the continental and analytic traditions. On the one hand, it is firmly rooted in the work of Ricoeur; on the other, it engages the work of Audi. Most importantly, it argues that epistemology can and should be rooted in a robust Trinitarian vision of divine action. This is a sophisticated, learned, and accessible volume that advances the discussion in ways that are both illuminating and surprising." William J. Abraham, Southern Methodist University.

Medieval masters Thomas Aquinas and Meister Eckhart considered problems inherent to speaking of God, exploring how religious language might compromise God's transcendence or God's immanence ultimately hindering believers in their journey of faith seeking understanding. Going beyond ordinary readings of Aquinas and building a foundation for further insights into the works of both theologians, this book draws out the implications of the thought of Eckhart and Aquinas for contemporary issues, including ecumenical and inter-religious dialogue, liturgy and prayer, and religious inclusivity. Reading Aquinas and Eckhart in light of each other reveals the profound depth and orthodoxy of both of these scholars and provides a novel approach to many theological and practical religious issues.