The last quarter century has seen a "turn to religion" in Shakespeare studies as well as competing assertions by secular critics that Shakespeare's plays reflect profound skepticism and even dismissal of the truth claims of revealed religion. This divide, though real, obscures the fact that Shakespeare often embeds both readings within the same play. This book is the first to propose an accommodation between religious and secular readings of the plays. Benson argues that Shakespeare was neither a mere debunker of religious orthodoxies nor their unquestioning champion. Religious inquiry in his plays is capacious enough to explore religious orthodoxy and unorthodoxy, everything from radical belief and the need to tolerate religious dissent to the possibility of God's nonexistence. Shakespeare's willingness to explore all aspects of religious and secular life, often simultaneously, is a mark of his tremendous intellectual range. Taking the heterodox as his focus, Benson examines five figures and ideas on the margins of the post-Reformation English church: nonconforming puritans such as Malvolio as well as physical revenants-the walking dead-whom Shakespeare alludes to and features so tantalizingly in Hamlet. Benson applies what Keats called Shakespeare's "negative capability"-his ability to treat both sides of an issue equally and without prejudice-to show that Shakespeare considers possible worlds where God is intimately involved in the lives of persons and, in the very same play, a world in which God may not even exist. Benson demonstrates both that the range of Shakespeare's investigation of religious questions is more daring than has previously been thought, and that the distinction between the sacred and the profane, between the orthodox and the unorthodox, is one that Shakespeare continually engages.

This book sets out to change the starting point for theological conversation about the work of the Holy Spirit. Protestant theologians have associated the Spirit's work almost entirely with believers and/or the church. The Spirit's role is to apply Christ's atoning work to God's people. In contrast, early Christian reflection saw the Spirit's main role as bringing about the eschatological rule of God, which reaches beyond individuals or even the church and extends to all creation. This volume explores the shape pneumatology takes when we develop the theology of the Holy Spirit within an eschatological framework that has a universal scope and an unlimited history. When we do so, we find that pneumatology deriving from questions about what the Spirit does for us needs to give way to pneumatology that derives from questions about how the Spirit can draw us into the saving history of the triune God.

Polls show that 45% of the American public believes that humans were created about 10,000 years ago and that evolution is a fictitious myth. Another 25% believes that changes in the natural world are directed by a supernatural being with a particular goal in mind. This thinking clashes head on with scientific findings from the past 150 years, and there is a dearth of public critical thinking about the natural world within a scientific framework.
Evolution and Religious Creation Myths seeks to educate and arm the public on the differences between myth and science, fiction and theory. The book begins with a whirlwind tour of creation stories from several religions. The authors then explore how certain forms of religious fundamentalism clash with the science of evolution. They review how creationists and intelligent design proponents misuse and misrepresent scientific terminology and conclusions to further their own agendas. How do scientists respond to this threat? Modern science, which includes a level of indeterminacy, or chance, cannot support the premise that a supernatural designer engineered nature for a particular purpose in a deterministic fashion. This holds true for the creation of the universe, the appearance of the first biological molecules, chemical evolution, and the evolution of life forms through mutation, natural selection, and genetic drift. Instead, human biological and cultural evolution is described within a genetic framework. Scientists use a barrage of genetic tests and DNA phylogenies to support the scientific basis for evolution. For anyone who has ever needed to argue why evolution and creationism are not both valid theories that deserve equal attention, this book clearly defines the difference between theory and myth. Scientists, teachers, and defenders of the truth should read this book in preparation for when they are called upon to respond.

In Broken Planet, Dr Sharon Dirckx, scientist and apologist, offers a measured and thoughtful case for how there could be a God of love that allows natural disasters. The question of suffering is one of the greatest hurdles to Christian faith. When believers respond to the question of why there is suffering in the world, they often turn to the free-will defence. This states that humans make choices for good or ill that can bring about suffering in the lives of others. However, that doesn't explain why children die of cancer, or why the latest earthquakes, tsunamis or pandemics have been so destructive. These seem to happen not because of our choices, but in spite of them. So how do we make sense of these events? Dr. Sharon Dirckx blends argument, science and first-person narrative in this unique book, weaving answers to real questions with compassion and empathy, while also acknowledging the element of mystery we will always live with while on earth. Dr Dirckx addresses topics such as: If God exists, why would he make a world with earthquakes and tsunamis? Why is there so much suffering in a natural disaster? Are natural disasters God's judgement? Is my illness a punishment from God? What kind of God would allow natural disasters and diseases? If you have ever struggled to reconcile the idea of a loving God with all the pain in our world, this book will encourage you that belief in such a God is not as unreasonable as it may seem. In fact, it may be where God is revealed most profoundly.

Spirituality without God is the first global survey of "godless" spirituality. Long before "spiritual but not religious" became the catchphrase of the day, there were religious and spiritual traditions in India, China, and the West that denied the existence of God. Peter Heehs begins by looking at godless traditions in the ancient world. Indian religions such as Jainism and Buddhism showed the way to liberation through individual effort. In China, Confucians and Daoists taught how to live in harmony with nature and society. Philosophies of the Greco-Roman world, such as Epicureanism, Stoicism, and Skepticism, focused on enhancing the quality of life rather than buying the favor of the gods through sacrifice or worship. Heehs shows how these traditions, rediscovered during the Renaissance, helped jump-start the European Enlightenment and opened the way to the atheism and agnosticism of the eighteenth and nineteenth centuries. The personal, inner, approach to religion became known as "spirituality." Spirituality without God is a counterbalance to theistic narratives that have dominated the field, as well as an introduction to modes of spiritual thought and practice that may appeal to people who have no interest in God.

This book explores a variety of biblical texts in order to clarify and better understand the relationship between the individual and the community in ancient Israel. Although much of the argument is focused upon Deuteronomy and the deuteronomistic history, other pentateuchal and prophetic texts are also probed. In particular, certain instances of divine retribution that are corporate in nature are explored, and it is argued that such punishments are quite common and completely understandable of the basic theological ideas that are operative in such cases. The examination turns to other biblical texts that appear to reject the notion of corporate divine retribution (e.g., Ezekiel 18). Here the focus is on whether these texts do in fact reject all forms of corporate divine retribution and how large a shift these texts signal in the biblical understanding of the relationship between the individual and the community. Finally, Kaminsky asserts that certain theological features explored in this study can be used by those scholars who argue that the enlightenment idea of individualism needs to be balanced by a renewed philosophical and theological emphasis on the individual's responsibility to the larger society.>

In "Reclaiming Theodicy," Michael Stoeber explores various themes of theodicy - theology that defends God in the face of evil - by creatively developing a distinction between transformative and destructive suffering. Emphasising the importance of human compassion and illustrating various spiritual experiences of God that are healing, the book proposes a narrative of life within which one might understand suffering in relation to a personal God of ultimate power and love, and suggests basic principles toward developing a politics of compassion.

Does it make sense - can it make sense - for someone who appreciates the explanatory power of modern science to continue believing in a traditional religious account of the ultimate nature and purpose of our universe? This book is intended for those who care about that question and are dissatisfied with the rigid dichotomies that dominate the contemporary debate. The extremists won't be interested - those who assume that science answers all the questions that matter, and those so certain of their religious faith that dialogue with science, philosophy, or other faith traditions seems unnecessary. But far more people today recognize that matters of faith are complex, that doubt is endemic to belief, and that dialogue is indispensable in our day.
In eight probing chapters, the authors of The Predicament of Belief consider the most urgent reasons for doubting that religious claims - in particular, those embedded in the Christian tradition - are likely to be true. They develop a version of Christian faith that preserves the tradition's core insights but also gauges the varying degrees of certainty with which those insights can still be affirmed. Along the way, they address such questions as the ultimate origin of the universe, the existence of innocent suffering, the challenge of religious plurality, and how to understand the extraordinary claim that an ancient teacher rose from the dead. They end with a discussion of what their conclusions imply about the present state and future structure of churches and other communities in which Christian affirmations are made.

Explores the structure of human participation in the triune life. Focuses on the question of describing the 'members' of the Trinity as 'persons'; how language functions in describing God in such terms; and the underlying models which shape our theological perspective.>

Hofmann (1810-1877) was one of the most significant theologians of the 19th century and perhaps the century's most influential Lutheran theologian. Matthew L. Becker introduces us to Hofmann's trinitarian view of God. According to Hofmann, God freely chose to give himself out of divine love. Becker's book centers on Hofmann's understanding of history. In Hofmann's trinitarian kenosis, the eternal God has become historical by self-emptying God's self into Jesus. For Hofmann, world history can only be understood within the historical self-giving of the triune God who is love. Thus, for Hofmann all of history is salvation-history, a kind of history that embraces and fulfills God's purposes in the world.Matthew L. Becker is a Professor of Theology at Concordia University, Portland, Oregon. An ordained Lutheran minister, Dr. Becker has served congregations in Chicago and Orgegon. He is a co-editor of God Opens Doors, a history of the Lutheran Church-Missouri Synod in the Pacific Northwest.

Can theology still operate in the void of post-theism? In attempting to answer this question Agnosis examines the concept of the void itself, tracing a history of nothingness from Augustine through Kierkegaard and Nietzsche to Bataille and Derrida, and dialoguing with Japan's Kyoto School philosophers. It is argued that neither Augustinian nor post-Hegelian metaphysics have given a satisfactory understanding of nothingness and that we must look to an experience of nothingness as the best ground for future religious life and thought.

Hermeneutics and Phenomenology in Paul Ricoeur: Between Text and Phenomenon calls attention to the dynamic interaction that takes place between hermeneutics and phenomenology in Ricoeur's thought. It could be said that Ricoeur's thought is placed under a twofold demand: between the rigor of the text and the requirements of the phenomenon. The rigor of the text calls for fidelity to what the text actually says, while the requirement of the phenomenon is established by the Husserlian call to return "to the things themselves." These two demands are interwoven insofar as there is a hermeneutic component of the phenomenological attempt to go beyond the surface of things to their deeper meaning, just as there is a phenomenological component of the hermeneutic attempt to establish a critical distance toward the world to which we belong. For this reason, Ricoeur's thought involves a back and forth movement between the text and the phenomenon. Although this double movement was a theme of many of Ricoeur's essays in the middle of his career, the essays in this book suggest that hermeneutic phenomenology remains implicit throughout his work. The chapters aim to highlight, in much greater detail, how this back and forth movement between phenomenology and hermeneutics takes place with respect to many important philosophical themes, including the experience of the body, history, language, memory, personal identity, and intersubjectivity.

The claim that God is timeless has been the majority view throughout church history. However, it is not obvious that divine timelessness is compatible with fundamental Christian doctrines such as creation and incarnation. Theologians have long been aware of the conflict between divine timelessness and Christian doctrine, and various solutions to these conflicts have been developed. In contemporary thought, it is widely agreed that new theories on the nature of time can further help solve these conflicts. Do these solutions actually solve the conflict? Can the Christian God be timeless? The End of the Timeless God sets forth a thorough investigation into the Christian understanding of God and the God-world relationship. It argues that the Christian God cannot be timeless.

The main aims of this text are to establish that it is rational to believe that God exists; to show how God relates to morality; and to show how God is casually connected to his creation. The author defends a version of the ontological argument and refutes the atheistic argument from suffering. He argues that only God can account for the overridingness of morality. He also treats ethical supernaturalism as a type of ethical attitude theory, showing how it is related to secular theories which base valid judgements of moral goodness and evil on pro and con attitudes. He illustrates how, given scientific explanation, theistic explanation of the empirical universe can get a foothold. His method is to adopt and defend a version of theistic (Berkeley-like) phenomenalism and, in that connection, a pragmatic-instrumentalist interpretation of scientific theories.

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.

The book '... should be assured of the attention of the many on both sides of the Atlantic who are fascinated by this subject.' John Hick

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.

This book explores two questions that are integral to the question of the existence of God. The first question concerns the meaning of "existence" and the second concerns the meaning of "God". Regarding the first question, this book motivates, presents and defends the meta-ontology found in Gottlob Frege's writings and defended by Michael Dummett, Crispin Wright and Bob Hale. Frege's approach to questions of existence has mainly found use in connection with abstract objects such as numbers. This is one of the first studies to systematically present Fregean meta-ontology and apply it to theology. Frege's meta-ontology is informed by his context principle. According to this, logico-syntactic notions such as "singular term" and "predicate" are pivotal to questions of what exists. These notions serve to throw light on the second question. Through thorough engagement with Old as well and New Testament texts, the book shows how Frege's logico-syntactic notions are of crucial importance when seeking to understand the meaning and use of "God". To complete the defence of Fregean meta-ontology, the book concludes by pointing to important differences between the otherwise closely associated concepts of an object found in Wittgenstein's Tractatus Logico-Philosophicus and Frege's writings.

A fascinating exploration of the many faces of God and what they reveal about our own humanity He was a whole pantheon in Himself . He constantly appeared in many and ever-changing roles lest He be frozen and converted into the dumb idols He Himself despised. God was a polyvalent personality who, by mirroring to man His many faces, provided the models that man so needed to survive and flourish. This is the true humanity of God. from the Introduction In scholarly but accessible terms, with many startling and controversial insights, renowned Bible scholar Dr. Yochanan Muffs examines the anthropomorphic evolution of the Divine Image from creator of the cosmos to God the father, God the husband, God the king, God the "chess-player," God the ultimate master and how these different images of God have shaped our faith and world view. Muffs also examines how expressions of divine power, divine will and divine love throughout the Bible have helped develop the contemporary human condition and our enriching dialectic between faith and doubt."

This book examines the so-called hiddenness argument of the Canadian philosopher John L. Schellenberg. The hiddenness of God is a topic evincing a rich tradition in the monotheistic religions of Judaism, Christianity, and Islam. Rather recently, an argument emerged claiming that the hiddenness of God reveals on closer inspection the non-existence of God. Some say that Schellenbergs hiddenness argument is likely as forceful as the argument from evil rendering theism rather implausible or even false. In this book, an account of the traditional theistic notion of divine hiddenness is presented, which contrasts sharply from Schellenbergs use of the term. Moreover, a well-needed detailed exposition of the premises of the hiddenness argument is offered, thereby preparing the ground for an even more in-depth future hiddenness debate. Furthermore, a reply to the argument is given which challenges the truth of one specific subpremise, according to which belief that God exists is necessary in order to personally relate to God. Even though a plausible case is made that the hiddenness argument is unsound, it is beyond dispute that the argument deserves more serious reflection by theists and atheists alike.

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.

First published in 1970, Bernard E. Jones's selection of Gifford lectures includes excerpts from the writings of over ninety scholars who occupied a Gifford Chair between 1888 and 1968. Lord Gifford had asked his lecturers to be 'honest to God', insisting that they should be 'earnest enquirers after truth' and had always envisaged the lectures being published. Dr Jones's anthology is arranged under headings suggested by phrases from Lord Gifford's will. The selection, which includes names such as William James, A.N. Whitehead, Temple, Barth, Brunner, Bultmann, Niebuhr and Tillich, was made in such a way that the reader would be able to really grasp what natural theology is about. Bernard Ewart Jones served as a Methodist minister, before being appointed to the Lewins Chair of Philosophy at his old college, Hartley Victoria, Manchester. He was awarded a doctorate by the University of Leeds in 1966 for his thesis on 'The Concept of Natural Theology in Gifford Lectures'.