Wesley Carr's ministry within the Church of England is renowned and distinguished.A As Dean of Westminster Abbey he is often at the forefront of national religious ceremonies. His ministry, academic posts and widely acclaimed books have also established him as one of the leading pastoral theologians in recent times. The Character of Wisdom brings together leading writers, thinkers and broadcasters to reflect on Dr Carr's many and varied contributions to church and national life, and on particular aspects of his ministry and writings.A The authors explore themes such as the nature of priestly ministry, the role of clergy and the church, the function of cathedrals, ministry and the media, church finance, discipleship and vocation, and New Testament theology. Presenting an invaluable guide to the present and future shape of pastoral theology, public theology, and ministry, this book shows how practising pastoral theology can hope to reveal something of the manifold wisdom of God. The contributors to this volume are: Paul Avis; Duncan B. Forrester; Robin Gill; Stephen Lowe; Christopher Moody; Anton Obholzer; Emma Percy; Martyn Percy; Alastair Redfern; Edward R. Shapiro; Angela Tilby; Francis Ward; and Tom Wright.

Is God temporal, 'in time', or atemporal, 'outside of time'? Garrett DeWeese begins with contemporary metaphysics and physics, developing a causal account of dynamic time.A Drawing on biblical material as well as discussions of divine temporality in medieval and contemporary philosophical theology, DeWeese concludes that God is temporal but not in physical time as we measure it. Interacting with issues in the history of philosophy, contemporary philosophy of science, and philosophy of religion, this book offers students a thorough introduction to the key issues and key figures in historical and contemporary work on the philosophy of time and time in theology.

Most people, believers and nonbelievers alike, are unfamiliar with the variety and force of arguments for the impossibility of God. Yet over recent years a growing number of scholars have been formulating and developing a series of increasingly powerful arguments that the concept of God, as variously understood by the world's major religions and leading theologians, is contradictory in many ways, and therefore God does not and cannot exist. This unique anthology brings together for the first time most of the important arguments for the impossibility of God that have been published. The collection includes papers and book selections by J. L. Mackie, Quentin Smith, Theodore Drange, Michael Martin, and many other distinguished scholars. The editors provide a general introduction and brief summaries of the arguments to help the reader grasp the crucial issues involved. Both students and teachers of philosophy and the philosophy of religion will find this anthology to be an indispensable resource.

This book presents the most recent debates by leading contemporary philosophers of enduring themes and issues concerning the question of God's existence. William Craig and Antony Flew met on the 50th anniversary of the famous Copleston/Russell debate to discuss the question of God's existence in a public debate. The core of this book contains the edited transcript of that debate. Also included are eight chapters in which other significant philosophers - Paul Draper, R. Douglas Geivett, Michael Martin, Keith Parsons, William Rowe, William Wainwright, Keith Yandell and David Yandell - critique the debate and address the issues raised. Their substantial and compelling insights complement and further the debate, helping the reader delve more deeply into the issues that surfaced. In the two final chapters, Craig and Flew respond and clarify their positions, taking the debate yet one step further. The result of these many contributions is a book which provides the reader with a summary of the current discussion and allows one to enter into the dialogue on this central question in the philosophy of religion.

To claim to believe in God without accepting that God exists independently of human minds would mean reducing God to merely a human construct, thus not real enough for being the object of religious worship. This book sets out to challenge this common view on existence and religious belief. Arguing from concrete examples of language use in children's make-believe play and other ordinary situations, Erica Appelros suggests that what makes us consider something to be real involves our capacities to relate to our surroundings - not only on grounds of their physical characteristics but also on grounds of human construction. This book makes a substantial contribution to the contemporary debate within philosophy of religion on religious realism and non-realism, and suggests innovative and constructive solutions to the perennial philosophical and religious issue of what is meant by talking about God and God's existence.

Liberal theology, in its typical form, represents the attempt to approach religion from a rational perspective without denying or belittling the importance of religious experience and religious commitment. Versions of liberal theology can be found in all the great religions. This book is primarily concerned with a Christian tradition that goes back to the second century and reached a high point in the seventeenth. This tradition includes a method of inquiry which, when re-evaluated in the light of recent discussions on the nature of rationality and applied to contemporary issues, reveals that there are versions of materialism, monism and theism that can accord with rationality. While liberal theology cannot demonstrate the truth of theism, it can present it not only as one of the rational options, but as an option that has uniquely attractive characteristics, and when the liberal tradition is taken at its best, it can support a version of Christianity which continues to refer to God as a transcendent 'reality', and which can continue to support recognizable doctrines of incarnation, redemption and Trinity. The liberal theology introduced and advanced in this book can be contrasted with many recent 'radical theologies', and could be called 'liberal orthodoxy'. Students of philosophy, theology and religious studies, as well as clergy and interested lay readers, will find this an accessible insight into liberal theology and to current debates on materialism, atheism and inter-faith dialogue.

This important new text introduces the six great arguments for the existence of God. It requires no specialist knowledge of philosophy and includes a wealth of primary sources from classic and contemporary texts. It is ideally suited to students and teachers of philosophy, religious studies and theology at school or university level.
* The Ontological Argument (Anselm, Haight, Descartes, Kant, Findlay, Malcolm, Hick)
* The Cosmological Argument (Aquinas, Taylor, Hume, Kant)
* The Argument from Design (Paley, Hume, Darwin, Dawkins, Ward)
* The Argument from Miracles (Hume, Hambourger, Coleman, Flew, Swinburne, Diamond)
* The Moral Argument (Plato, Lewis, Kant, Rachels, Martin, Nielsen)
* The Pragmatic Argument (Pascal, Gracely, Stich, Penelhum, James, Moore).
Additional features: * Revision questions * Key reading for each chapter and an extensive bibliography * Illustrated biographies of key thinkers and their works * Marginal notes and summaries of arguments.

Chris Schabel presents a detailed analysis of the radical solution given by the Franciscan Peter Auriol to the problem of reconciling divine foreknowledge with the contingency of the future, and of contemporary reactions to it. Auriol's solution appeared to many of his contemporaries to deny God's knowledge of the future altogether, and so it provoked intense and long-lasting controversy; Schabel is the first to examine in detail the philosophical and theological background to Auriol's discussion, and to provide a full analysis of Auriol's own writings on the question and the immediate reactions to them. This book sheds new light both on one of the central philosophical debates of the Middle Ages, and on theology and philosophy at the University of Paris in the first half of the 14th century, a period of Parisian intellectual life which has been largely neglected until now.

From the early Christian era and throughout the Middle Ages, theologians exerted considerable effort to achieve a synthesis bringing together Greek cosmology and the Creation story in Genesis. In the construction of the medieval Empyrean, the dwelling place of the Blessed, Aristotle's philosophy proved of critical importance. From the Renaissance on, largely in revolt against Aristotle, humanist Bible critics, Protestant reformers and astronomers set themselves to challenge the medieval synthesis. especially effective in the ensuing dismantlement, from the 16th to the 18th centuries, was the pagan concept of an infinite universe, resuscitated from Antiquity by the Italian philosophers Bruno and Patrizi. Indirectly inspired by the latter, the doctrines of the French pre-Enlightment thinkers Descartes and Gassendi spread throughout Latin Catholic Europe in spite of considerable resistance. By the middle of the 18th century the Roman ecclesiastical authorities were brought to acknowledge an end to the medieval cosmos, allowing catholics to teach the theory of heliocentrism.

What Are You Waiting For?

Intimacy with God can happen right now if you want it. A closeness you can feel, a goodness you can taste, a reality you can experience for yourself. That s what the Bible promises, so why settle for less? God is closer than you think, and connecting with him isn t just for monks and ascetics. It s for business people, high school students, busy moms, single men, single women and most important, it s for YOU.

God Is Closer Than You Think shows how you can enjoy a vibrant, moment-by-moment relationship with your heavenly Father. Bestselling author John Ortberg reveals the face of God waiting to be discovered in the complex mosaic of your life. He shows you God s hand stretching toward you. And, with his gift for storytelling, Ortberg illustrates the ways you can reach toward God and complete the connection to your joy and his."

This book is an interesting contribution to the philosophy of religion. It offers a comprehensive discussion of one of the most famous arguments for the existence of God: the ontological argument. The author provides and analyses a critical taxonomy of those versions of the argument that have been advanced in recent philosophical literature, as well as of those historically important versions found in the work of St Anselm, Descartes, Leibniz, Hegel and others. A central thesis of the book is that ontological arguments have no value in the debate between theists and atheists. There is a detailed review of the literature on the topic (separated from the main body of the text) and a very substantial bibliography, making this volume an indispensable resource for philosophers of religion and others interested in religious studies.

Written simply yet comprehensively, Molnar's anlaysis of the history of philosophy and false mysticism leads him to conclude that a return to a moderate realism will save the philosophical enterprise from a series of epistemological and societal absolutes that are embodied in contemporary rationalism and mysticism alike. Issues that have been systematically excluded from discourse will have to be reintroduced into the discussion of person and providence.

Molnar divided the philosophical systems into two groups according to their vision of God, and consequently of reality.

One group removes God from the human scope, therefore rendering the world unreal, unknowable, and meaningless. The second group holds that God is immanent in the human soul, thereby emphasizing the human attainment of divine status, and reducing the extra-mental world to a condition of utter imperfection. Either way, the result is a pseudo-mysticism, a denial of the creaturely status of human beings.

What is most needed, Molnar claims, is a theory of knowledge whose ideal is not fusion but distinction--between God and Man, subject and object, the self and the society. By thus raising the question of philosophy over against magic Molnar seeks to awaken the reader from neo-dogmatic assumptions and restore speculative thought to its traditional place. Upon publication, Dale Vree in "The Review of Politic DEGREES, "said that "this book will go a long way in establishing Professor Molnar as one of the distinguished conservative philosophers of our time."

In the beginning was beauty, and beauty was with God, and beauty was God. If the tradition of divine names, that (in its Christian form) originates with Dionysius the Areopagite and includes among its ranks Albert the Great, Thomas Aquinas, and others, is correct in identifying God with the name beauty, then repurposing the Prologue to John's Gospel in this way seems hardly controversial. For if beauty is a divine name then not only is it fitting to say God is beautiful, but it is equally fitting to say that God is beauty itself. However, like most arguments from fittingness-that is to say, arguments whose veracity derives from the congruency, proportion, or harmony between the various elements of a proposition or idea rather than from some categorically higher, or univocally determinate, logical necessity-the simplicity of its utterance stands in stark contrast to the complexity of its intelligible content. It is the aim of the present work is to explore what it means to say that beauty is a divine name.

The existence of God raises many questions. Geis' work addresses queries that arise from the gratuitous claims of empiricism in Hume, unfounded assumptions in Kant, presumptions of science, and the improbabilities it identifies in Darwinism. By focusing on number and proportion as intrinsic to material and atomic constituency, any argument from chance as instrumental to the cosmos' emergence and sustainability becomes invalidated. The arguments from contingency and the nature of intellection provide more clarity than the ratio Anselmi for acknowledging a transcendent causality, taking the reader to the problem of evil and present-day nihilism. These concepts present great, but not insuperable, difficulty for theism. Geis argues that evil, when one uses it as a means to the betterment of oneself and the world, takes on the role commensurate with the doctrine of an omnibenevolent deity. Accordingly, one can use evil as a means to a greater understanding of God, Providence, and eternal destiny.

Who invented God? When, why, and where? Thomas Römer seeks to answer these questions about the deity of the great monotheisms—Yhwh, God, or Allah—by tracing Israelite beliefs and their context from the Bronze Age to the end of the Old Testament period in the third century BCE. That we can address such enigmatic questions at all may come as a surprise. But as Römer makes clear, a wealth of evidence allows us to piece together a reliable account of the origins and evolution of the god of Israel. Römer draws on a long tradition of historical, philological, and exegetical work and on recent discoveries in archaeology and epigraphy to locate the origins of Yhwh in the early Iron Age, when he emerged somewhere in Edom or in the northwest of the Arabian peninsula as a god of the wilderness and of storms and war. He became the sole god of Israel and Jerusalem in fits and starts as other gods, including the mother goddess Asherah, were gradually sidelined. But it was not until a major catastrophe—the destruction of Jerusalem and Judah—that Israelites came to worship Yhwh as the one god of all, creator of heaven and earth, who nevertheless proclaimed a special relationship with Judaism. A masterpiece of detective work and exposition by one of the world’s leading experts on the Hebrew Bible, The Invention of God casts a clear light on profoundly important questions that are too rarely asked, let alone answered.

While the problem of evil remains a perennial challenge to theistic belief, little attention has been paid to the special problem of animal pain and suffering. This absence is especially conspicuous in our Darwinian era when theists are forced to confront the fact that animal pain and suffering has gone on for at least tens of millions of years, through billions of animal generations. Evil of this sort might not be especially problematic if the standard of explanations for evil employed by theists could be applied in this instance as well. But there is the central problem: all or most of the explanations for evil cited by theists seem impotent to explain the reality of animal pain and suffering through evolutionary history. Nature Red in Tooth and Claw addresses the evil of animal pain and suffering directly, scrutinizing explanations that have been offered for such evil.

Among all the arguments for the existence of God there may be none more personal and intimate than C.S. Lewis's Argument from Desire. This book attempts to explain what the Argument from Desire is and why we believe that the argument is an inductively strong one. In the spirit of C.S. Lewis, Augustine, and Pascal, this book invites both the head and the heart of the reader to consider the case for God's existence. While many arguments look out to the external world for evidence of God's existence, this book calls the reader to look inward to the human heart. While learning from classical thinkers (particularly C.S. Lewis) The Apologetics of Joy will bring both intuition and experience together to demonstrate the truth of divine presence in the world. The reader will walk away with either a newfound faith or a reinforced conviction that has a strong intellectual and experiential dimension.

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Best known for bringing Karl Barth to Canada, Walter Williamson Bryden predicted the fall of Idealism and liberal theology in Protestantism at the start of the twentieth-century. When that crisis hit the Canadian Protestant Churches he was ready with this book. The Christian's Knowledge of God is a re-examination of Reformation teachings with particular focus on the revelation of God, by God through Christ. Bryden challenges his readers to question their blind acceptance of Christian doctrine and reconsider what it means to have knowledge of the Divine and with it "the power to confront the world, no longer as those seeking, but as those having found God." Although the book ends "Tempora mutantur, nos et mutamur in illis" we have not changed so very much with the times as to make this book less relevant today than it was when first published. Indeed those seeking for knowledge of God today could do well to be reminded of Bryden's message.

Many Christians are today sitting happily in the middle of their personal comfort zones, and feel God has confirmed their right to be there. But is this the God of the Bible? This is a book of huge significance for the church today, designed to inspire, encourage and challenge us to seek God's greater anointing. Chapters include 'For the Love of Money', 'Chances are you are a Pharisee if...', 'The Seeker-Sensitive God?' and 'Whatever Happened to Hell?'.

A debate of perennial interest, addressing one of the oldest questions posed to religious believers--if God made everything, who made God? Most recently leveled by the New Atheists, the question of the likelihood that God is a human invention was first asked in ancient Greece and has preoccupied religious believers for centuries ever since. Here, renowned scholar Robert Banks explores the history of this objection--from its earliest vocalization in the ancient world to its most famous advocates, including Freud, Marx, and others--and offers compelling evidence that takes both sides of the argument into account. Ideal for those with a general interest in New Atheism or for those studying religion, this informative guide will offer readers the chance to sort out once and for all what--if any--elements of their idea of God are man-made.

This massive book is an intensive inquest into the fate of the human subject as it passes through the primitive, despotic, passional and capitalist regimes found in Deleuze and Guattari. Emphatic, acerbic, loquacious, impassioned, and marshaling a considerable array of theoretical and literary frameworks-from Schelling, Kantorowicz, Agamben, Hegel, Nietzsche, Badiou, Rosenzweig, Levinas, Derrida, Blanchot, Kierkegaard, Marx, Lazzarato, Berardi, Zizek and Plotinus to Solzhenitsyn, Pessoa, Fuentes, Dostoyevsky, Kafka, Beckett, Mann, Schreber, Dante, Milton, Shakespeare, Sade, the Midrash and Kabbalah-and cavorting through vast expanses of world history, Bartosz Lubczonok scrutinizes the maladies of pain, resentment, bad conscience, ideology, immiseration, torture, death, depression and suicide that have and continue to afflict humanity, and the possibilities of its vertiginous liberation. All is here: the auto-genesis of God, the Crucifixion, the Holocaust, September 11. The Apotheosis of Nullity is a searing indictment of all forms of oppression and despotism, inclusive of neoliberal capitalism, and far surpasses any usage of Deleuze and Guattari to date. It is relentless.

This challenging work describes in detail the development and history of the three major monotheistic faiths--Judaism, Christianity, and Islam--but also asks why they conflict with one other. Rather than uniting the believers, monotheism has played a crucial role in fostering a fractious society through the manifestation of three different, antagonistic religious systems with each religion claiming to represent God's will and viewing spiritual peace as possible only through victory over the others. This text shows how monotheism can become a unifying force for humanity, posing arguments that will intrigue psychologists, theologians, and general readers alike.

Darwin's greatest accomplishment was to show how life might be explained as the result of natural selection. But does Darwin's theory mean that life was unintended? William A. Dembski argues that it does not. In this book Dembski extends his theory of intelligent design. Building on his earlier work in The Design Inference (Cambridge, 1998), he defends that life must be the product of intelligent design. Critics of Dembski's work have argued that evolutionary algorithms show that life can be explained apart from intelligence. But by employing powerful recent results from the No Free Lunch Theory, Dembski addresses and decisively refutes such claims. As the leading proponent of intelligent design, Dembski reveals a designer capable of originating the complexity and specificity found throughout the cosmos. Scientists and theologians alike will find this book of interest as it brings the question of creation firmly into the realm of scientific debate.

In Shakespeare and Jung - The God in Time literary critic and philosopher James Driscoll presents original arguments for the existence and nature of God. He traverses the boundaries of art, philosophy, psychology, and religion to draw on Shakespeare, Carl Jung, and A. N. Whitehead to define and illuminate the interconnections of God and time. Time's irreversibility and continuous creation of novelty makes it the medium and engine of order, value, and meaning. Time connects and differentiates all, thereby making reality relational and allowing for feeling, thought, art, and science. Shakespeare, the writer with the greatest insight into human nature, dramatized the primacy of time in our lives. Time is the de facto God of Shakespeare's worlds. Shakespeare anticipated our own age when time began to displace eternity as the ground of reality. Jung gave us a new map of the psyche and terminology to explore more deeply the human condition, bound as it is in time, and the nature of deity. Driscoll carries Jung's insights further into the three paradigmatic revelations of the Western Godhead: The Book of Job, the Gospels, and Shakespeare's King Lear. Shakespeare the artist grasped the dynamics of the Western Godhead giving us a singular revelation of its dominant archetypes, Yahweh, Job, Prometheus, and Christ. The archetypes of the Western Godhead shaped the development of art, science, and technology and energized the ideals of progress and freedom. The West advanced rapidly in science, the arts, and human rights because of the unique archetypal dynamics of its God in Time.