Paul Helm presents a new, expanded edition of his much praised 1988 book Eternal God , which defends the view that God exists in timeless eternity. This is the classical Christian view of God, but it is claimed by many theologians and philosophers of religion to be incoherent. Paul Helm rebuts the charge of incoherence, arguing that divine timelessness is grounded in the idea of God as creator, and that this alone makes possible a proper account of divine omniscience. He develops some of the consequences of divine timelessness, particularly as it affects both divine and human freedom, and considers some of the alleged problems about referring to God. The book thus constitutes a unified treatment of the main concepts of philosophical theology. Helm's revised edition includes four new chapters that develop and extend his account of God and time, taking account of significant work in the area that has appeared since the publication of the first edition, by such prominent figures as William Lane Craig, Brian Leftow, and Richard Swinburne. This new discussion takes the reader into further areas, notably timelessness and creation and the nature of divine causality.

Questions regarding the role of the Holy Spirit and spiritual gifts in the life of the believer and the church today continue to be asked. Professor Max Turner suggests that the place to begin answering such questions is the New Testament. What do the writers of the New Testament say about the work of the Holy Spirit, and how can we understand spiritual gifts for today? Turner looks carefully at the gospels of Luke and John and the writings of Paul and explores how they took over and developed Old Testament and Intertestamental notions of the Spirit. Then he asks how looking at ancient witnesses informs our contemporary understanding. A comprehensive 400 page study that looks at issues such as prophecy, healing, tongues, and a Trinitarian Pneumatology in which Turner moves from the horizon of the original text with balance to the contemporary context. "The author intends to provide a middle way between Pentecostal theology and more traditional forms of Christianity. Readers from both sides will have to decide how much of this ideal Turner has actually achieved. From the perspective of more conservative theology, the book offers little interaction with sources outside of the Pentecostal/ charismatic and Evangelical traditions. From the Pentecostal perspective, the book hardly interacts with the experiential approach of a Pentecostal theology to spiritual gifts. To both sides, the book should therefore be perceived as an invitation to combine the wisdom and insights of the different traditions for a more inclusive and ecumenical perspective in the future. In this sense, The Holy Spirit and Spiritual Gifts has opened the doors to further dialogue and interactions not only on the formal academic level but also among pastors, church leaders, and others who seek to maintain the unity of the Spirit." -Pneuma Review

According to the doctrine of the Trinity, the Father, Son, and Spirit are supposed to be distinct from each other, and yet be one and the same God. As if that were not perplexing enough, there is also supposed to be an internal process of production that gives rise to the Son and Spirit: the Son is said to be 'begotten' by the Father, while the Spirit is said to 'proceed' either from the Father and the Son together, or from the Father, but through the Son. One might wonder, though, just how this sort of divine production is supposed to work. Does the Father, for instance, fashion the Son out of materials, or does he conjure up the Son out of nothing? Is there a middle ground one could take here, or is the whole idea of divine production simply unintelligible? In the late 13th and early 14th centuries, scholastic theologians subjected these questions to detailed philosophical analysis, and those discussions make up one of the most important, and one of the most neglected, aspects of late medieval trinitarian theology. This book examines the central ideas and arguments that defined this debate, namely those of Henry of Ghent, John Duns Scotus, and William Ockham. Their discussions are significant not only for the history of trinitarian theology, but also for the history of philosophy, especially regarding the notions of production and causal powers.

Brian Leftow offers a theory of the possible and the necessary in which God plays the chief role, and a new sort of argument for God's existence. It has become usual to say that a proposition is possible just in case it is true in some 'possible world' (roughly, some complete history a universe might have) and necessary just if it is true in all. Thus much discussion of possibility and necessity since the 1960s has focussed on the nature and existence (or not) of possible worlds. God and Necessity holds that there are no such things, nor any sort of abstract entity. It assigns the metaphysical 'work' such items usually do to God and events in God's mind, and reduces 'broadly logical' modalities to causal modalities, replacing possible worlds in the semantics of modal logic with God and His mental events. Leftow argues that theists are committed to theist modal theories, and that the merits of a theist modal theory provide an argument for God's existence. Historically, almost all theist modal theories base all necessary truth on God's nature. Leftow disagrees: he argues that necessary truths about possible creatures and kinds of creatures are due ultimately to God's unconstrained imagination and choice. On his theory, it is in no sense part of the nature of God that normal zebras have stripes (if that is a necessary truth). Stripy zebras are simply things God thought up, and they have the nature they do simply because that is how God thought of them. Thus Leftow's essay in metaphysics takes a half-step toward Descartes' view of modal truth, and presents a compelling theist theory of necessity and possibility.

What were the historical and cultural processes by which Cyril of Alexandria was elevated to canonical status while his opponent, Nestorius, bishop of Constantinople, was made into a heretic? In contrast to previous scholarship, Susan Wessel concludes that Cyril's success in being elevated to orthodox status was not simply a political accomplishment based on political alliances he had fashioned as opportunity arose. Nor was it a dogmatic victory, based on the clarity and orthodoxy of Cyril's doctrinal claims. Instead, it was his strategy in identifying himself with the orthodoxy of the former bishop of Alexandria, Athanasius, in his victory over Arianism, in borrowing Athanasius' interpretive methods, and in skilfully using the tropes and figures of the second sophistic that made Cyril a saint in the Greek and Coptic Orthodox Churches.

This book is a consideration of major contemporary African American and Jewish theological understandings of God, human nature, moral evil, suffering, and ethics, utilizing the work of James Cone and Emil Fackenheim. Specifically, it examines how profound faith in a just God is sustained, and even strengthened, in the face of particularly horrific and long-standing evil and suffering in a community. The constructive portion of the book explores theological possibilities by focusing on the concepts of human freedom, resistance, and responsibility--all grounded in divine gift--as an effective and meaningful response to oppression and despair.

This is a radically new interpretation of the nature of the power of God, as understood by such thinkers as Aquinas in the Middle Ages. The book provides a clear and illuminating discussion of their arguments, focusing on the distinction they made between so-called 'absolute' and 'ordained' divine power. It is full of important insights into the work of some of the key thinkers of the period, and also challenges modern theologians with the relevance and importance of these ideas today.

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.

Are Islam and Christianity essentially the same? Should we seek to overcome divisions by seeing Muslims and Christians as part of one family of Abrahamic faith? Andy Bannister shares his journey from the multicultural streets of inner-city London to being a Christian with a PhD in Qur'anic Studies. Along the way, he came to understand that far from being the same, Islam and Christianity are profoundly different. Get to the heart of what the world's two largest religions say about life's biggest questions-and discover the uniqueness of Christianity's answer to the question of who God really is.

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.

If we are to believe many modern commentators, science has squeezed God into a corner, killed and then buried him with its all-embracing explanations. Atheism, we are told, is the only intellectually tenable position, and any attempt to reintroduce God is likely to impede the progress of science. In this stimulating and thought-provoking book, John Lennox invites us to consider such claims very carefully. Is it really true, he asks, that everything in science points towards atheism? Could it be possible that theism sits more comfortably with science than atheism? Has science buried God or not? Now updated and expanded, God's Undertaker is an invaluable contribution to the debate about science's relationship to religion.

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.>

This study shows how the trinitarian theology of Hans Urs von Balthasar opens up an approach to the controversial question of God's immutability and impassibility which succeeds in respecting both the transcendence and the immanence of God. Contrary to both Process thought and the classical Thomist position, von Balthasar's scattered treatment is here presented thematically, in a way which makes it clear that his idea of an analogous event in the trinitarian God (in which we participate) is a radical re-interpretation of the traditional Christian axiom of divine immutability. In the course of outlining the distinctiveness of von Balthasar's approach, O'Hanlon introduces the reader to some of the fundamental themes of one of the major Roman Catholic theologians of this century, who is still relatively unknown in the English-speaking world.

How can theology think and talk about history? Building on the work of the major twentieth-century theologian Hans Urs von Balthasar as well as entering into sharp critical debate with him, this book sets out to examine the value and the potential of a 'theodramatic' conception of history. By engaging in dialogue not only with theologians and philosophers like von Balthasar, Hegel and Barth, but with poets and dramatists such as the Greek tragedians, Shakespeare and Gerard Manley Hopkins, the book makes its theological principles open and indebted to literary forms, and seeks to show how such a theology might be applied to a world intrinsically and thoroughly historical. By contrast with theologies that stand back from the contingencies of history and so fight shy of the uncertainties and openness of Christian existence, this book's theology is committed to taking seriously the God who works in time.

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.

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.

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.>

Leading spiritual teacher John Philip Newell reveals how Celtic spirituality, listening to the sacred around us and inside of us, can help to heal the earth, overcome our conflicts and reconnect with ourselves. Sacred Earth, Sacred Soul offers a new spiritual foundation for our lives, once centered on encouragement,guidance and hope for creating a better world. Sharing the long hidden tradition of Celtic Christianity, explaining how this earth-based spirituality can help us rediscover the natural rhythms of life and deepen our spiritual connection with God, with each other and with the earth. Newell introduces some of Celtic Christianity's leading practitioners, both saints and pioneers of faith, whose timeless wisdom is more necessary than ever, including: Pelagius, who shows us how to look beyond sin to affirm our sacredness as part of all God's creation and courageously stands up for our principles in the face of oppression. Brigid of Kildare, who illuminates the interrelationship of all things and reminds us of the power of the sacred feminine to overcome those seeking to control us. John Muir, who encourages us to see the holiness and beauty of wilderness and what we must do to protect these gifts. Teilhard de Chardin, who inspires us to see how science, faith, and our future tell one universal story that beings with sacredness.

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.

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.