This book is a concept-by-concept analysis of the thought of Mircea Eliade and a re-evaluation of his analysis of religion. It illustrates how a thorough familiarity with Eliade's work can produce an interpretation of his thought as systematic, coherent, and fully rational.

"Coleridge and the Crisis of Reason" examines Coleridge's understanding of the Pantheism Controversy - the crisis of reason in German philosophy - and reveals the context informing Coleridge's understanding of German thinkers. It challenges previous accounts of Coleridge's philosophical engagements, forcing a reconsideration of his reading of figures such as Schelling, Jacobi and Spinoza. This exciting new study establishes the central importance of the contested status of reason for Coleridge's poetry, accounts of the imagination and later religious thought.

Liberalism in religion grew strong in the nineteenth and early twentieth centuries, then collapsed. Why, when so many people hunger for religious expression unhampered by traditionalism? Duncan Howlett argues that a fatal flaw at the heart of the movement undercut its progress. The Liberals were unwilling or unable to hold to their own central principle: the need to maintain a free and open mind, heart, and spirit in religion.In the end, Liberalism always fell back on its understanding of the basic traditions and dogmas of the organised religions. Alert minds drawn to Liberalism by the prospect of complete freedom of thought in religion felt betrayed, and many abandoned the movement. Howlett summons us to a new and self-consistent Liberalism, one that tests to the uttermost the validity of every belief we hold. True Liberalism means a continuing quest for ever broader and deeper concepts of truth. It means allowing no exceptions to the standards of inquiry that religious Liberals inherited from the Enlightenment and from science.

This volume provides the first comprehensive treatment of the central topics in the contemporary philosophy of religion from a Thomist point of view. It focuses on central themes, including religious knowledge, language, science, evil, morality, human nature, God and religious diversity. It should prove valuable to students and faculty in philosophy of religion and theology, who are looking for an introduction to the Thomist tradition.

Marking a major new reassessment of Camus' writing, this book investigates the nature and philosophical origins of Camus' thinking on "authenticity" and "the absurd" as these motions are expressed in "The Myth of Sisyphus" and "The Outsider", showing these books to be the product not only of a literary figure, but of a genuine philosopher as well. Moreover, the author provides a complete English-language translation of Camus' "Metaphysique Chretienne et Neoplatonisme" and underlines the importance of this study for the understanding of the early Camus. The book also contains analyses of the influence of St Augustine and Nietzsche on Camus.

B. W. Young describes and analyses the intellectual culture of the eighteenth-century Church of England, in particular relation to those developments traditionally described as constituting the Enlightenment. It challenges conventional perceptions of an intellectually moribund institution by contextualising the polemical and scholarly debates in which churchmen engaged. In particular, it delineates the vigorous clerical culture in which much eighteenth-century thought evolved. The book traces the creation of a self-consciously enlightened tradition within Anglicanism, which drew on Erasmianism, seventeenth-century eirenicism and the legacy of Locke. By emphasizing the variety of its intellectual life, the book challenges those notions of Enlightenment which advance predominantly political interpretations of this period. Thus, eighteenth-century critics of the Enlightenment, notably those who contributed to a burgeoning interest in mysticism, are equally integral to this study.

Michael P. Berman's Merleau-Ponty and God: Hallowing the Hollow examines issues in the philosophy of religion through the phenomenological and existential writings of the French philosopher Maurice Merleau-Ponty (1908-1961). Merleau-Ponty addressed issues like the nature of faith, the problem of evil, and the love and judgment of God. Throughout the book Berman explains and critically interrogates the religious perspectives articulated in Merleau-Ponty's thought. Merleau-Ponty challenges us to think through these issues but always with an eye to our embodiment and perceptual experience. In this vein, Merleau-Ponty and God fleshes out the French philosopher's treatment of God in his writings. Merleau-Ponty and God will appeal to those interested in the philosophy of religion (inside and outside the academy), as well as scholars and students of Merleau-Ponty, continental philosophy, phenomenology, or existentialism.

How do various concepts of God impact the moral life? Is God ultimately required for goodness? In this edited collection, an international panel of contemporary philosophers and theologians offer new avenues of exploration from a theist perspective for these important questions. The book features several approaches to address these questions. Common themes include philosophical and theological conceptions of God with reference to human morality, particular Trinitarian accounts of God and the resultant ethical implications, and how communities are shaped, promoted, and transformed by accounts of God. Bringing together philosophical and theological insights on the relationship between God and our moral lives, this book will be of keen interest to scholars of the philosophy of religion, particularly those looking at ethics, social justice and morality.

Theological concepts continue to maintain political concepts well after those theological concepts are no longer supported by belief. "Cities on the Plains" examines some of these concepts in the light of five different times and places. It is both a response to theological concerns in contemporary political theory and broadly accessible examination of familiar political issues touched by the divine--such as gay marriage, 911, or the French tradition of "laicite." Concerns of difference and the divine are pursued through broadly familiar texts (the Bible, and Gore Vidal), significant texts of political theory (Plato and Augustine), and less common texts (Averroes). Gods, or the intellectual territory they used to occupy, are treated as important features of the political; contesting with these gods can help us visit, defend, and desire, (to paraphrase Deleuze and Guatarri) new cities and new peoples.

Jean-Luc Marion's early work on Descartes and his more recent writings in phenomenology have not only elicited huge interest in France and the US, but also created huge potential in the field of theology. This book is organised around central questions about the divine raised by Marion's work: how to speak of God, how to approach God, how to experience God, how to receive God, how to believe in God, how to worship God. Within that context it deals with the important aspects of his philosophical work: the inspiration of his writings in what he calls Descartes' "white theology" and its late medieval context as well as the apophatic theology associated with Dionysius the Areopagite; his important claims about idolatrous and iconic ways of speaking of the divine; his notion of the saturated phenomenon or a phenomenology of revelation and givenness, and his extensive writings on love. Christina M. Gschwandtner also considers Marion's explicitly theological writings and establishes their relationship to his larger phenomenological oeuvre. Overall, it approaches Marion's work not only as a philosophy of religion, but with specifically theological questions in mind. It hence shows how Marion's extensive historical and phenomenological work can be profitable and inspiring for theology today, for both systematic questions and for concerns of spirituality, in a way that holds the theoretical and the practical together.

Science has now demonstrated without a doubt that we live in an "unfinished universe." Discoveries in geology, biology, cosmology and other fields of scientific inquiry have shown that the cosmos has a narrative character and that the story is far from over. The sense of a universe that is still coming into being provides a fertile new framework for thinking about the relationship of faith to science. John F. Haught argues that if we take seriously the fact that the universe is a drama still unfolding, we can think new thoughts about God, and indeed about all the perennial themes of theology. Science's recent realization that the universe is dramatic, however, has yet to penetrate deeply into either spiritual or intellectual life. Most Christian thought and spirituality still presuppose an essentially static universe while influential academic and intellectual culture remains stuck in a stagnant materialist naturalism and cosmic pessimism. Resting on the Future asks about the meaning of an unfinished universe from the point of view of both Christian theology and contemporary intellectual life. Each chapter covers a distinct aspect of what Haught takes to be an essential transition to a new age in Catholic life and thought. Biology, cosmology, and other fields of science now provide the setting for a wholesome transformation of Catholic thought from a still predominantly pre-scientific to a more hopeful and scientifically informed vision of God, humanity and the natural world.

"Natural Social Order, Moses, and Jesus" demonstrates that the most realistic and practical foundations for life are not those that people choose in order to try to create what they imagine to be a better world. The most realistic and practical foundations inhere in a world and order that people did not create, the natural world and its order.

Discover those foundations and a way of life based upon them. See from an objective, natural worldview, instead of from the more familiar perspectives of artificial worldviews which present subjective, biased, and misleading views of reality and practicality. Instead of focusing on idealistic or other worlds of human imagination and design, be inspired by the real world, the natural world and order that inspired Moses, Jesus, and the Bible.

Learn how much more realistic, practical, and beneficial life can be when it is oriented and adapted to God's creation and order, instead of to man-made worlds and orders which invariably conflict with God's creation. Learn how to live within the original context for life, as life was made to be, as part of the only world and order that gave birth to life and upon which all life depends.

From young children, with their guileless, searching questions, to the recently bereaved, trying to make sense of tragic loss, humans wrestle with our relationship to God--and with God's essence, motivations, and power--throughout our lives: Why does God permit catastrophe and senseless tragedy, again and again? Is God's power limited in any way? Can He change the past? Does He know the future? Why does God require prayer? Why does He not provide stronger evidence of His presence? Whom does God consign to hell, and why? Does God change? Suffer? What can we make of the conflicting diversity within world religions, of the many gods of different religious traditions? Such questions engage, confront, and perplex us on a daily basis. In this rich, concise volume, leading philosophers who have long pondered God's nature and ways take on these core problems.

Widely regarded as one of the most profound critics of our time, Rene Girard has pursued a powerful line of inquiry across the fields of the humanities and the social sciences. His theories, which the French press has termed "l'hypothese girardienne," have sparked interdisciplinary, even international, controversy. In The Scapegoat, Girard applies his approach to "texts of persecution," documents that recount phenomena of collective violence from the standpoint of the persecutor-documents such as the medieval poet Guillaume de Machaut's Judgement of the King of Navarre, which blames the Jews for the Black Death and describes their mass murder. Girard compares persecution texts with myths, most notably with the myth of Oedipus, and finds strikingly similar themes and structures. Could myths regularly conceal texts of persecution? Girard's answers lies in a study of the Christian Passion, which represents the same central event, the same collective violence, found in all mythology, but which is read from the point of view of the innocent victim. The Passion text provides the model interpretation that has enabled Western culture to demystify its own violence-a demystification Girard now extends to mythology. Underlying Girard's daring textual hypothesis is a powerful theory of history and culture. Christ's rejection of all guilt breaks the mythic cycle of violence and the sacred. The scapegoat becomes the Lamb of God; "the foolish genesis of blood-stained idols and the false gods of superstition, politics, and ideologies" are revealed.

The early essays in this volume proceed on the assumption that a compatibility system can be fashioned that will not only bring religious knowledge claims into harmony with scientific claims but will also show there to be a fundamental similarity of method in religious and scientific thinking. They are not, however, unambiguously successful. Consequently Professor Wiebe sets out in the succeeding essays to seek an understanding of the religion/science relationship that does not assume they must be compatible. That examination, in the final analysis, reveals a fundamental contradiction in the compatibility system building programme which more than suggests that religious belief (knowledge) is beyond legitimation.

Many scientists today think of the universe as essentially purposeless. Likewise, modern and postmodern philosophers have often been suspicious of any religious claims that the natural world embodies and eternal meaning or teleology. Not all scientific thinkers subscribe to this cosmic pessimism, however, and some would even argue that contemporary knowledge is consistent with a religious sense of cosmic purpose. This stimulating book offers candid reflections on the question of cosmic purpose written both by prominent scientists and by scholars representing the world's religious traditions. Examining the issue from a wide variety of perspectives, this is the only current book to deal with cosmic purpose from an interreligious and interdisciplinary perspective. Here scientists such as physicist Andrei Linde and biologist Francisco Ayala come face to face with Islamic scholar Seyyed Hossein Nasr, Hindu philosopher Anindita Niyogi Balslev, and others. They examine such perplexing issues as the possible existence of multiple universes and the implications of seemingly purposive features in life. The contributions address the question of whether a religiously-based notion of a purposeful cosmos is consistent with the latest scientific understanding of nature, and whether theology can affirm the presence of divine action without contradicting science. These essays will challenge readers to ponder their own place in the cosmos as they seek to interpret the visions of the world's great spiritual traditions in the light of natural science.

Wittgenstein, Frazer and Religion expounds and analyses the argument of Wittgenstein's Remarks on Frazer's Golden Bough . It details the reasons for Wittgenstein's rejection of the intellectualist theory of religion, and suggests a new interpretation of his rival view of ritual. Denying that Wittgenstein's account is straightforwardly expressivist, the author builds his own interpretation on Wittgenstein's claim that magic is akin to metaphysics. In the course of the book, the author considers such matters as expressivism, 'perspicuous representation', the nature of human sacrifice, and Wittgenstein's cultural pessimism.

This book offers the rare opportunity to assess, within a single volume, the leading schools of thought in the contemporary philosophy of religion. With contributions by well-known exponents of each school, the book is an ideal text for assessing the deep proximities and divisions which characterize contemporary philosophy of religion. The schools of thought represented include philosophical theism, Reformed epistemology, Wittgensteinianism, Postmodernism, Critical Theory, and Process Thought.

In this study, the scientific principles of learning and brain functions are applied to the God Experience. The author skillfully blends modern neurophysiology with critical behavioral psychology to offer an objective explanation for why people believe in God. This provocative and scholarly work will interest psychologists, neuroscientists, clergy, and anyone studying mystical experience.