"Matthew Barrett leads us to marvel at both how much and how little we know of God."--Tim Challies, blogger at challies.com; author of Visual Theology For too long, Christians have domesticated God, bringing him down to our level as if he is a God who can be tamed. But he is a God who is high and lifted up, the Creator rather than the creature, someone than whom none greater can be conceived. If God is the most perfect, supreme being, infinite and incomprehensible, then certain perfect-making attributes must be true of him. Perfections like aseity, simplicity, immutability, impassibility, and eternity shield God from being crippled by creaturely limitations. At the same time, this all-powerful, all-knowing, and all-wise God accommodates himself, exhibiting perfect holiness, mercy, and love as he makes known who he is and how he will save us. The attributes of God show us exactly why God is worthy of worship: there is none like him. Join Matthew Barrett as he rediscovers these divine perfections and finds himself surprised by the God he thought he knew. "Matthew Barrett's excellent book lays out in clear, accessible terms what the biblical, historic, ecumenical doctrine of God is, why it matters, and why its abandonment by great swathes of the Protestant world is something that needs correction."--Carl R. Trueman, professor, Grove City College; author of Grace Alone "Perhaps not since R. C. Sproul has there been a treatment of such deep theology with such careful devotion and accessibility. Read this book. And stagger."--Jared Wilson, director of content strategy, Midwestern Baptist Theological Seminary; managing editor, For the Church; author of The Gospel-Driven Church "The knowledge of God is the soil in which Christian piety flourishes. I am grateful for the publication of None Greater and pray it will be a source of growth in godliness among those captivated by its vision of God's supremacy."--Scott Swain, president and James Woodrow Hassell Professor of Systematic Theology, Reformed Theological Seminary-Orlando; author of Reformed Catholicity

In modern times, the Christian faith's claim to possess a unique revelation of God has faced numerous challenges. A central issue has been the role of the Bible. While some have continued to defend the view that the Bible, inspired by God, is his self-revelation in a direct way, others have argued that God's revelation is to be found primarily in his actions, or in the person of Jesus Christ, rather than in the Scriptures as such. In a fresh approach, Peter Jensen argues that it is better to follow the biblical categories of the knowledge of God and the gospel, rather than to start from 'revelation' as an abstract concept. First Dr Jensen focuses on revelation, whether 'special' or 'general', from the viewpoint of the knowledge of God through the gospel. Next, he examines the nature and authority of Scriptures and our approach to reading it. Finally, he turns to the revelatory work of the Holy Spirit through illumination. The result is a creative and compelling exposition of the evangelical understanding of revelation for the contemporary scene.

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.

Discover the astonishing evidence for intelligent design in this New York Times bestselling book by award-winning journalist Lee Strobel. "My road to atheism was paved by science . . . but, ironically, so was my later journey to God," Strobel says. During his academic years, Lee Strobel became convinced that God was obsolete, a belief that colored his journalism career. Science had made the idea of a Creator irrelevant--or so Strobel thought. But today science points in a different direction. A diverse and impressive body of research has increasingly supported the conclusion that the universe was intelligently designed. At the same time, Darwinism has faltered in the face of concrete facts and hard reason. Has science discovered God? At the very least, it's giving faith an immense boost, as new findings emerge about the incredible complexity of our universe. Join Strobel as he reexamines the theories that once led him away from God. Through his compelling and highly readable account, you'll encounter the mind-stretching discoveries from cosmology, cellular biology, DNA research, astronomy, physics, and human consciousness that present compelling evidence in The Case for a Creator. Also available: The Case for a Creator small group video study and study guide, Spanish edition, kids' edition, student edition, and more.

The idea of a single devine being - God, Yahweh, Allah - has existed for over 4,000 years. But the history of God is also the history of human struggle. While Judaism, Islam and Christianity proclaim the goodness of God, organised religion has too often been the catalyst for violence and ineradicable prejudice. In this fascinating, extensive and original account of the evolution of belief, Karen Armstrong examines Western socitety's unerring fidelity to this idea of One God and the man conflicting convictions it engenders. A controversial, extraordinary sroty of worship and war, A HISTORY OF GOD confronts the most fundamental fact - or fiction - of our lives.

A recent string of popular-level books written by the New Atheists have leveled the accusation that the God of the Old Testament is nothing but a bully, a murderer, and a cosmic child abuser. This viewpoint is even making inroads into the church. How are Christians to respond to such accusations? And how are we to reconcile the seemingly disconnected natures of God portrayed in the two testaments?
In this timely and readable book, apologist Paul Copan takes on some of the most vexing accusations of our time, including:

God is arrogant and jealous
God punishes people too harshly
God is guilty of ethnic cleansing
God oppresses women
God endorses slavery
Christianity causes violence
and more

Copan not only answers God's critics, he also shows how to read both the Old and New Testaments faithfully, seeing an unchanging, righteous, and loving God in both.

This is a collection of meditative short stories inspired by the Bible and the cycle of the Christian year. There are stories on such themes as the creation, fall, search for God in the wilderness, Christmas, Pentecost and the Ascension. This book will enable the reader to rediscover the power and beauty of the Bible itself and add a new dimension to prayer and worship.

This ground-breaking book provides a new perspective on Christian practices of silence.

Rachel Muers, a significant Quaker theologian, develops a theological understanding of communication to which a "responsible silence" is central. In doing so, she engages with the key issues raised for Christian theology by feminist thought, and develops an original reading of significant aspects of the theology and ethics of Dietrich Bonhoeffer. She also presents a challenge, from the perspective of Christian theology and practice, to a communicative environment dominated by wars of words. The central theological claim explored in the book is that God listens, and that God's listening is integral to who God is.

The Darwinian Revolution-the change in thinking sparked by Charles Darwin's On the Origin of Species, which argued that all organisms including humans are the end product of a long, slow, natural process of evolution rather than the miraculous creation of an all-powerful God-is one of the truly momentous cultural events in Western Civilization. Darwinism as Religion is an innovative and exciting approach to this revolution through creative writing, showing how the theory of evolution as expressed by Darwin has, from the first, functioned as a secular religion. Drawing on a deep understanding of both the science and the history, Michael Ruse surveys the naturalistic thinking about the origins of organisms, including the origins of humankind, as portrayed in novels and in poetry, taking the story from its beginnings in the Age of Enlightenment in the 18th century right up to the present. He shows that, contrary to the opinion of many historians of the era, there was indeed a revolution in thought and that the English naturalist Charles Darwin was at the heart of it. However, contrary also to what many think, this revolution was not primarily scientific as such, but more religious or metaphysical, as people were taken from the secure world of the Christian faith into a darker, more hostile world of evolutionism. In a fashion unusual for the history of ideas, Ruse turns to the novelists and poets of the period for inspiration and information. His book covers a wide range of creative writers - from novelists like Voltaire and poets like Erasmus Darwin in the eighteenth century, through the nineteenth century with novelists including Elizabeth Gaskell, George Eliot, Thomas Hardy, Henry James and H. G. Wells and poets including Robert Browning, Alfred Tennyson, Walt Whitman, Emily Dickinson and Gerard Manley Hopkins, and on to the twentieth century with novelists including Edith Wharton, D. H. Lawrence, John Steinbeck, William Golding, Graham Greene, Ian McEwan and Marilynne Robinson, and poets including Robert Frost, Edna St Vincent Millay and Philip Appleman. Covering such topics as God, origins, humans, race and class, morality, sexuality, and sin and redemption, and written in an engaging manner and spiced with wry humor, Darwinism as Religion gives us an entirely fresh, engaging and provocative view of one of the cultural highpoints of Western thought.

Rob Bell's bestseller 'Love Wins' tackled subjects church leaders have been afraid to touch. Now he asks the biggest question faced by any Christian: how do we know God? Although 2000 years of Christendom has seen huge changes in our broader understanding of our place in the world, belief remains rooted in archaism and tradition. Rob Bell believes we need to drop our primitive, tribal views of God and instead embrace the God who wants us to reach the potential within us; people who understand their universe of quarks and quantum string dynamics, but who recognise our fundamental need for stories of heroes and sacrifice and profound longing for a guiding force larger than ourselves. 'What We Talk About When We Talk About God' will reveal that God is not in need of repair to catch him up with today's world, so much as we need to discover the God who goes before us and beckons us forward. A book full of mystery, controversy, and reverence, 'What We Talk About When We Talk About God' promises not to disappoint.

This text is a radical representation of the Christian faith for the 21st century. Following the example of the Old Testament prophets and the first-century Christians it overturns received ideas about God. God is not an invisible person "out there" somewhere, but lives in the human heart and mind as "the sum of all our values and ideals" guiding and inspiring our lives.

God Over All: Divine Aseity and the Challenge of Platonism is a defense of God's aseity and unique status as the Creator of all things apart from Himself in the face of the challenge posed by mathematical Platonism. After providing the biblical, theological, and philosophical basis for the traditional doctrine of divine aseity, William Lane Craig explains the challenge presented to that doctrine by the Indispensability Argument for Platonism, which postulates the existence of uncreated abstract objects. Craig provides detailed examination of a wide range of responses to that argument, both realist and anti-realist, with a view toward assessing the most promising options for the theist. A synoptic work in analytic philosophy of religion, this groundbreaking volume engages discussions in philosophy of mathematics, philosophy of language, metaphysics, and metaontology.

In the Old Testament, God wrestles with a man (and loses). In the Talmud, God wriggles his toes to make thunder and takes human form to shave the king of Assyria. In the New Testament, God is made flesh and dwells among humans. For religious thinkers trained in Greek philosophy and its deep distaste for matter, sacred scripture can be distressing. A philosophically respectable God should be untainted by sensuality, yet the God of sacred texts is often embarrassingly sensual. Setting experts' minds at ease was neither easy nor simple, and often faith and logic were stretched to their limits. Focusing on examples from both Christian and Jewish sources, from the Bible to sources from the Late Middle Ages, Aviad Kleinberg examines the way Christian and Jewish philosophers, exegetes, and theologians attempted to reconcile God's supposed ineffability with numerous biblical and postbiblical accounts of seeing, hearing, smelling, touching, and even tasting the almighty. The conceptual entanglements ensnaring religious thinkers, and the strange, ingenious solutions they used to extricate themselves, tell us something profound about human needs and divine attributes, about faith, hope, and cognitive dissonance.

Dietrich Bonhoeffer's dramatic biography, a son of privilege who suffered imprisonment and execution after involving himself in a conspiracy to kill Hitler and overthrow the Third Reich, has helped make him one of the most influential Christian figures of the twentieth century. But before he was known as a martyr or a hero, he was a student and teacher of theology. This book examines the academic formation of Dietrich Bonhoeffer's theology, arguing that the young Bonhoeffer reinterpreted for a modern intellectual context the Lutheran understanding of the 'person' of Jesus Christ. In the process, Bonhoeffer not only distinguished himself from both Karl Barth and Karl Holl, whose dialectical theology and Luther interpretation respectively were two of the most important post-World War I theological movements, but also established the basic character of his own 'person-theology.' Barth convinces Bonhoeffer that theology must understand revelation as originating outside the human self in God's freedom. But whereas Barth understands revelation as the act of an eternal divine subject, Bonhoeffer treats revelation as the act and being of the historical person of Jesus Christ. On the basis of this person-concept of revelation, Bonhoeffer rejects Barth's dialectical thought, designed to respect the distinction between God and world, for a hermeneutical way of thinking that begins with the reconciliation of God and world in the person of Christ. Here Bonhoeffer mines a Lutheran understanding of the incarnation as God's unreserved entry into history, and the person of Christ as the resulting historical reconciliation of opposites. This also distinguishes Bonhoeffer's Lutheranism from that of Karl Holl, one of Bonhoeffer's teachers in Berlin, whose location of justification in the conscience renders the presence of Christ superfluous. Against this, Bonhoeffer emphasizes the present person of Christ as the precondition of justification. Through these critical conversations, Bonhoeffer develops the features of his person-theology--a person-concept of revelation and a hermeneutical way of thinking--which remain constant despite the sometimes radical changes in his thought.

Yujin Nagasawa presents a new, stronger version of perfect being theism, the conception of God as the greatest possible being. Although perfect being theism is the most common form of monotheism in the Judeo-Christian-Islamic tradition its truth has been disputed by philosophers and theologians for centuries. Nagasawa proposes a new, game-changing defence of perfect being theism by developing what he calls the 'maximal concept of God'. Perfect being theists typically maintain that God is an omniscient, omnipotent, and omnibenevolent being; according to Nagasawa, God should be understood rather as a being that has the maximal consistent set of knowledge, power, and benevolence. Nagasawa argues that once we accept the maximal concept we can establish perfect being theism on two grounds. First, we can refute nearly all existing arguments against perfect being theism simultaneously. Second, we can construct a novel, strengthened version of the modal ontological argument for perfect being theism. Nagasawa concludes that the maximal concept grants us a unified defence of perfect being theism that is highly effective and economical.

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.

Atheism is often considered to be a negative or pessimistic belief which is characterized by a rejection of values and purpose and a fierce opposition to religion. This Very Short Introduction sets out to dispel the myths that surround atheism, arguing that most western atheism is so-named only because it exists in a tradition in which theism is the norm. Julian Baggini instead asserts that atheists are typically naturalists, who believe that meaning and morality are possible in a finite, natural world. This second edition includes a new chapter covering the impact and legacy of 'New Atheism', a powerful new movement in atheism in the early twenty first century, driven by books from authors such as Richard Dawkins and Sam Harris, and which is having a profound impact across the Western world. Baggini also considers whether East Asia has been historically atheist, and atheism in recent European history, before exploring the position of atheists around the world today. Throughout, the book presents an intellectual case for atheism that rests as much upon positive arguments for its truth as on negative arguments against religion. Very Short Introductions: Brilliant, Sharp, Inspiring ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.

This volume explores the philosophical issues involved in the idea of petitionary prayer, where this is conceived as an activity designed to influence the action of the all-knowing, all-powerful, perfectly good God of traditional theism. Theists have always recognized various logical and moral limits to divine action in the world, but do these limits leave any space among God's reasons for petitionary prayer to make a difference? Petitionary Prayer: A Philosophical Investigation develops a new account of the conditions required for a petitionary prayer to be answered by employing the notion of contrastive explanation. With careful attention to recent developments in metaphysics, epistemology, and value theory, Scott A. Davison surveys the contemporary literature on this question. He considers questions about human freedom and responsibility in relation to different views of divine providence, along with the puzzles inherent in Christian teachings concerning petitionary prayer. Davison develops new challenges to the coherence of the idea of answered petitionary prayer based upon the nature of divine freedom, the limits of human knowledge, and the nature of those good things that require a recipient's permission before they can be given. He proposes new defences, building upon careful analysis of the shortcomings of previous proposals and clarifying the issues for future debate.

This is the first full-length study of the doctrine of the Trinity from the standpoint of analytic philosophical theology. William Hasker reviews the evidence concerning fourth-century pro-Nicene trinitarianism in the light of recent developments in the scholarship on this period, arguing for particular interpretations of crucial concepts. He then reviews and criticizes recent work on the issue of the divine three-in-oneness, including systematic theologians such as Barth, Rahner, Moltmann, and Zizioulas, and analytic philosophers of religion such as Leftow, van Inwagen, Craig, and Swinburne. In the final part of the book he develops a carefully articulated social doctrine of the Trinity which is coherent, intelligible, and faithful to scripture and tradition.

Many philosophers believe that God has been put to rest. Naturalism is the default position, and the naturalist can explain what needs to be explained without recourse to God. This book agrees that we should be naturalists, but it rejects the more prevalent scientific naturalism in favour of an 'expansive' naturalism inspired by David Wiggins and John McDowell. It is argued that expansive naturalism can accommodate the idea of God, and that the expansive naturalist has unwittingly paved the way towards a form of naturalism which poses a genuine challenge to the atheist. It follows that the traditional naturalism versus theism debate must be reconfigured: naturalism and theism are no longer logically incompatible; rather, they can both be true. Fiona Ellis draws on a wide range of thinkers from theology and philosophy, and spans the gulf between analytic and continental philosophy. She tackles various philosophical problems including the limits of nature and the status of value; some theological problems surrounding the natural/supernatural relation, the Incarnation, and the concept of myth; and offers a model-inspired by the secular expansive naturalist's conception of philosophy-to comprehend the relation between philosophy and theology.

The Holy Spirit empowers us, guides us, and enables us to grow and endure in our relationship with the Father through Jesus Christ. Often the most misunderstood member of the Trinity, the person of the Spirit continues to attract attention today amidst church revivals and renewals.

In this new edition of his classic Keep in Step with the Spirit: Finding Fullness in Our Walk with God, J. I. Packer seeks to help Christians reaffirm the biblical call to holiness and the Spirit s role in keeping our covenant with God. Packer guides us through the riches and depth of the Spirit s work, assesses versions of holiness and the charismatic life, and shows how Christ must always be at the centre of true Spirit-led ministry. A new chapter explores Christian assurance.

With abiding relevance and significance, Keep in Step with the Spirit sets forth vital knowledge for healthy and joyous Christian living, through understanding and experience of God the Holy Spirit. Here is a book for every serious believer to read and re-read.

The Coherence of Theism investigates what it means, and whether it is coherent, to say that there is a God. Richard Swinburne concludes that despite philosophical objections, most traditional claims about God are coherent (that is, do not involve contradictions); and although some of the most important claims are coherent only if the words by which they are expressed are being used in analogical senses, this is the way in which theologians have usually claimed that they are being used. When the first edition of this book was published in 1977, it was the first book in the new 'analytic' tradition of philosophy of religion to discuss these issues. Since that time there have been very many books and discussions devoted to them, and this new, substantially rewritten, second edition takes account of these discussions and of new developments in philosophy generally over the past 40 years. These discussions have concerned how to analyse the claim that God is 'omnipotent', whether God can foreknow human free actions, whether God is everlasting or timeless, and what it is for God to be a 'necessary being'. On all these issues this new edition has new things to say.

Does God's existence make a difference to how we explain morality? Mark C. Murphy critiques the two dominant theistic accounts of morality-natural law theory and divine command theory-and presents a novel third view. He argues that we can value natural facts about humans and their good, while keeping God at the centre of our moral explanations. The characteristic methodology of theistic ethics is to proceed by asking whether there are features of moral norms that can be adequately explained only if we hold that such norms have some sort of theistic foundation. But this methodology, fruitful as it has been, is one-sided. God and Moral Law proceeds not from the side of the moral norms, so to speak, but from the God side of things: what sort of explanatory relationship should we expect between God and moral norms given the existence of the God of orthodox theism? Mark C. Murphy asks whether the conception of God in orthodox theism as an absolutely perfect being militates in favor of a particular view of the explanation of morality by appeal to theistic facts. He puts this methodology to work and shows that, surprisingly, natural law theory and divine command theory fail to offer the sort of explanation of morality that we would expect given the existence of the God of orthodox theism. Drawing on the discussion of a structurally similar problem-that of the relationship between God and the laws of nature-Murphy articulates his new account of the relationship between God and morality, one in which facts about God and facts about nature cooperate in the explanation of moral law.

Given that we meet evils in every quarter of the world, could it be governed by an all-good and all-powerful deity? Whilst some philosophers argue that the problem of evil is strong evidence for atheism, others claim that all of the evils in our world can be explained as requirements for deeper goods. On the other hand, skeptical theists believe in God, but struggle with the task of explaining the role of evils in our world. Skeptical theism tackles the problem of evil by proposing a limited skepticism about the purposes of God, and our abilities to determine whether any given instance is truly an example of gratuitous evil. This collection, of 22 original essays, presents cutting-edge work on skeptical theistic responses to the problem of evil and the persistent objections that such responses invite. Divided into four sections, the volume discusses the epistemology of sceptical theism, conditions of reasonable epistemic access, the implications for theism, and the implications for morality.