The general goal of this book is to add one more voice to the growing chorus of opinion that the theologies of Friedrich Schleiermacher and Karl Barth may have far more in common that the many insistent assertions of the latter, or the partisans of either, would lead one to believe. While there can be no easy reconciliation of the differences which do in fact exist between these two figures, the book will argue that these differences do not always stem from irreconcilable starting points. This book will investigate one aspect of their theologies--the doctrine of Creation.
The thesis of the book asserts that both Barth and Schleiermacher take a Christological orientation to the doctrine of Creation. Approaching their theologies in this fashion allows them to solve the problem of maintaining dogmatic coherence and continuity with the Church's historic confessions while also meeting certain modern, external intellectual demands confronting those systems. To put it more sharply, this study claims that each uses Christ as the hermeneutical key for interpreting Creation, and that each does so in an effort to remain true to the faith handed down from the past while maintaining intellectual integrity in the present. This underlying connection perceptible in both Barth's and Schleiermacher's work forges one continuity between them and suggests that there may be certain fundamental similarities in their respective theologies in spite of other well-known differences.

"The Emerging Religion of Science" is a broad and erudite examination of the individual's place in the modern world. What can we believe today that will not betray us tomorrow? the author asks. Religion is losing influence. But the scientist, who explores the laws of nature, may be the modern guide to meaning. The mathematical equations of science have become unifying elements of the world as we know it. The author explores ways to face today's problems within the context of good and evil, freedom and restraint, probability and certainty, the real and the illusory, and the concept of self. He offers the view that, thought the paths we take may be different, we are all searching for the same thing: a thread on which the beads of experience and education can be strung.

Originally published in 1961, this book originated in the belief that there was an urgent need for a greater association between philosophers and scientists and of both with men of religion. The problem of bringing this association into being is approached from different angles by the two authors, who, while agreeing on the main thesis, differ on many details, and the discussion is largely concerned with an examination of the points of difference. It ranges over the significance of scientific concepts, such as ether, energy, space and time, the place of mathematics in science and of linguistics in philosophy, the nature of scientific thought in relation to the universe as a whole, problems of life, mind, ethics and theology. It also raises questions of importance concerning the present attitudes of organizations dealing with these matters towards their respective concerns. While the main purpose is always kept in view, a certain amount of discursiveness allows for the introduction of incidental matters of interest in themselves as well as in their relation to the central theme. The book has been written for the layman, and the student, while not, by over-simplification, offending the expert and the erudite.

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

In his bestselling book, The Language of God, Francis Collins--the new director of the National Institutes of Health and the scientist who led the Human Genome Project--attempted to harmonize the findings of scientific research with Christian belief. In this response to Collins's work, fellow geneticist George C. Cunningham presents a point-by-point rebuttal of The Language of God, arguing that there is no scientifically acceptable evidence to support belief in a personal God and much that discredits it.
Written with admirable clarity for the nonscientist, Decoding the Language of God covers much of the same ground addressed by Collins in his book:
- Do moral behavior, altruism, and similar moral standards across cultures indicate that humans are somehow in touch with a divine lawgiver, as Collins argues? Cunningham cites data from behavioral genetics that suggest a purely naturalistic explanation for morality.
- The existence of evil, both natural and human-caused, has always been a major stumbling block for religious apologists. Cunningham points out how Collins fails to adequately address this issue and the difficulty of reconciling belief in a good God with the existence of evil.
- Collins refers to the origin of the universe and anthropic coincidences as evidence of God as creator of all of reality. By contrast, Cunningham notes that there are naturalistic interpretations for the big bang and the fine-tuning of the universe, which adequately explain this evidence. Cunningham also devotes chapters to the unreliability of the Bible as a basis for belief; the conflict between naturalistic explanations of reality, which are anchored in scientific research, and supernatural interpretations, which are not; and the many difficulties in conceptualizing the origins of the universe in terms of a personal God. Unlike recent hostile attacks on religious belief, Cunningham's respectful, well-reasoned discussion will appeal to open-minded people across the whole spectrum of belief and unbelief. As Collins' appointment once again casts a spotlight on the ability of a individual who publicly promotes his faith to serve the best interests of science, this response to his work is more timely than ever.

This complete work unites two of Roman philosopher Boethius's finest works; his Theological Tracts regarding Christianity, and his Consolation of Philosophy which concerns the nature of fortune and dying. The works of Boethius emerged at the symbolic conclusion of the classical era, and the beginning of post-Roman Europe. As such they draw deeply upon extant classical traditions and the religious significance of Christianity; the chaos and upheaval of the author's time colors his writing in a fashion vibrant and compelling. Venerated in Catholicism for his theological studies, it was the philosophical ideas of Boethius that saw his popularity endure for ages. Given his compelling life story - Boethius was among the final Roman politicians to serve as a senator before the collapse of the Western Empire - the author's writings gain an additional, historic context. The famous Consolation was written while Boethius was in jail awaiting what transpired as the death sentence.

Sudduth provides a critical exploration of classical empirical arguments for survival arguments that purport to show that data collected from ostensibly paranormal phenomena constitute good evidence for the survival of the self after death. Utilizing the conceptual tools of formal epistemology, he argues that classical arguments are unsuccessful.

Fakhr al-Din al-Razi (1148 - 1210) wrote prolifically in the disciplines of theology, Quranic exegesis, and philosophy. He composed treatises on jurisprudence, medicine, physiognomy, astronomy, and astrology. His body of work marks a momentous turning point in the Islamic tradition and his influence within the post-classical Islamic tradition is striking. After his death in 1210 his works became standard textbooks in Islamic institutions of higher learning. Razi investigates his transformative contributions to the Islamic intellectual tradition. One of the leading representatives of Sunni orthodoxy in medieval Islam, Razi was the first intellectual to exploit the rich heritage of ancient and Islamic philosophy to interpret the Quran. Jaffer uncovers Razi's boldly unconventional intellectual aspirations. The book elucidates the development of Razi's unique appropriation of methods and ideas from ancient and Islamic philosophy into a unified Quranic commentary-and consequently into the Sunni worldview. Jaffer shows that the genre of Quranic commentary in the post-classical period contains a wealth of philosophical material that is of major interest for the history of philosophical ideas in Islam and for the interaction of the aqli ("rational") and naqli ("traditional") sciences in Islamic civilization. Jaffer demonstrates the ways Razi reconciled the opposing intellectual trends of his milieu on major methodological conflicts. A highly original work, this book brilliantly repositions the central aims of Razi's intellectual program.

Over the last twenty years materialist thinkers in the continental tradition have increasingly emphasized the category of immanence. Yet the turn to immanence has not meant the wholesale rejection of the concept of transcendence, but rather its reconfiguration in immanent or materialist terms: an immanent transcendence. Through an engagement with the work of Deleuze, Irigaray and Adorno, Patrice Haynes examines how the notion of immanent transcendence can help articulate a non-reductive materialism by which to rethink politics, ethics and theology in exciting new ways. However, she argues that contrary to what some might expect, immanent accounts of matter and transcendence are ultimately unable to do justice to material finitude. Indeed, Haynes concludes by suggesting that a theistic understanding of divine transcendence offers ways to affirm fully material immanence, thus pointing towards the idea of a theological materialism.

How would Socrates and Plato react to a modern world where secularism and religious fundamentalism are growing while the gap between the human mind and animal mind is narrowing? Using some creative license mixed with real history, science, and philosophy, Seeking Perfection addresses that question. Matt J. Rossano uses a narrative/dialogue format to superimpose on modern times ancient Greece's two most eminent philosophers, along with its government and culture. The story begins with Plato's daring escape from Sicily, where he tutored Dionysius II in philosophy. On board his homebound ship, Plato recounts his experiences in Sicily. In this narrative, the intellectual difference between practical rewards and the pursuit of ideals provides the basis for a series of dialogue on science, secularism, religion, and the uniqueness of the human mind. Upon the ship's arrival home, Plato's mentor, Socrates, is arrested and his trial provides the venue for the book's final dialogue. The final dialogue serves as a counterweight to the earlier ones. Rossano begins and ends with a philosopher imprisoned by his views, indicative of one of its main messages: the true philosopher uses a well-disciplined mind and the best knowledge of the day to get as close to the truth as possible. In doing so, he invariably gets into trouble. This imaginatively constructed tale will absorb those interested in what the philosophical masters might say about today's world.