This book features an exploration of the interaction between Darwinian ideas and Catholic doctrine. This coherent collection of original papers marks the 150 year anniversary since the publication of Charles Darwin's "Origin of Species" (1859). Although the area of evolution-related publications is vast, the area of interaction between Darwinian ideas and specifically Catholic doctrine has received limited attention. This interaction is quite distinct from the one between Darwinism and the Christian tradition in general. Interest in Darwin from the Catholic viewpoint has recently been rekindled. The major causes of this include: John Paul II's "Message to the Pontifical Academy of Sciences on Evolution" in 1996; (2) the document "Communion and Stewardship: Human Persons Created in the Image of God" issued in 2002; by the International Theological Commission under the supervision of Cardinal Joseph Ratzinger, the present Pope Benedict XVI; Cardinal Christoph Schonborn apparent endorsement of Intelligent Design in his "New York Times" article "Finding Design in Nature" of July 7, 2005; and, Pope Benedict XVI's contributions in the recent collection of papers "Schopfung und Evolution" ("Creation and Evolution"), published in Germany in April, 2007. Responding to this heightened interest, the book offers a valuable collection of work from outstanding Catholic scholars in various fields.

Early Ibad i Theology presents the critical edition of six Arabic theological texts recently discovered in two manuscripts in Mzab in Algeria dating from the middle of the 8th century. The texts were sent by their author, the prominent Kufan Ibad i kalam theologian 'Abd Allah b. Yazid al-Fazari to North Africa where he had a large following in the Ibad i community later known as the Nukkar. They constitute the earliest extant body of Muslim kalam theology and are vital for the study of the initial development of rational theology in Islam. The sophisticated treatment of the divine attributes in these texts indicates that this subject developed considerably earlier in Islamic theology than previously accepted in modern scholarship.

This collection explores the controversial and perhaps even abject idea that evils, large and small, human and natural, may have a central positive function to play in our lives. For centuries a concern of religious thinkers from the Christian tradition, very little systematic work has been done to explore this idea from the secular point of view.

This volume is based upon the seventh series of lectures delivered at Yale University on the Foundation established by the late Dwight H. Terry of Plymouth, Connecticut, through his gift of an endowment fund for the delivery and subsequent publication of "Lectures on Religion in the Light of Science and Philosophy." The deed of gift declares that "the object of this Foundation is not the promotion of scientific investigation and discovery, but rather the assimilation and interpretation of that which has been or shall be hereafter discovered, and its application to human welfare, especially by the building of the truths of science and philosophy into the structure of a broadened and purified religion. The beliefs of men in the past, the author makes clear, were inevitably inspired by their fears of an incomprehensible universe and were derived from their ideas of the supernatural. Science has gradually created a new set of sanctions; and the religion of today, freed from the dread of the unknown, must be formed on this new foundation. Professor Montague proceeds to outline the basis of a philosophy of life reconceived from this point of view, applying to it the term Promethean Religion. It is a volume which will stimulate new thought and discussion, a distinguished addition to the important volumes already published on the Dwight Harrington Terry Foundation.

This book offers an investigation into the Christological ideas of three contemporary thinkers: Slavoj Zizek, Gianni Vattimo and Rene Girard.In the wake of Heidegger's announcement of the end of onto-theology and inspired by both Levinas and Derrida, many contemporary continental philosophers of religion search for a post-metaphysical God, a God who is often characterized as tout autre, wholly other.The Slovenian philosopher Slavoj Zizek is an exception to this rule. First, he clearly has another source of inspiration: neither Heidegger, Levinas or Derrida, but Lacan and the great thinkers of German Idealism (Kant, Schelling, and Hegel). Moreover, he does not aim at tracing a post-metaphysical God. His 'turn' to Christianity is the result of his concern to 'save' the achievements of modernity from fundamentalism, post-modern relativism and religious obscurantism.The Italian philosopher Gianni Vattimo is an intermediary. His sources (mainly Nietzsche and Heidegger) seem to indicate that he aligns with those philosophers whose works are inspired by Heidegger, Levinas and Derrida. Indeed, Vattimo is also searching for the God who comes after metaphysics, but he explicitly rejects the wholly-other God. With Zizek, Vattimo shares a Christological interest, an attention for the event of the Incarnation and the conviction that the Incarnation amounts to the end of God's transcendence. Both thinkers also defend the uniqueness of Christianity vis-a-vis natural religiosity. In this way, they seem to share at least some affinity with the views of the French-American literary critic and fundamental anthropologist Rene Girard, who has also defended the uniqueness of Christianity and claims that the latter broke away from the violent transcendence of the natural religions.The book will investigate the Christological ideas of these three contemporary thinkers, focussing on the topics of the relation between transcendence and the event of the Incarnation on the one hand, and the topic of the uniqueness of Christianity on the other.

"The Condemnation of Pride and Self-Admiration" is the twenty-ninth chapter of "Revival of the Religious Sciences", a monumental work written by the jurist Abu Hamid Muhammad al-Ghazali (d.1111). Perhaps the most important chapter in the "Revival", "The Condemnation of Pride and Self-Admiration" delves into the fundamental spiritual ailments and major impediments of the soul, namely pride and self-admiration. From the beginning of the work, Ghazali states that both pride and self-admiration are forms of spiritual disease. He treats of pride in Part One, firstly condemning this ailment with verses from the Qur'an, describing how it manifests outwardly, how the virtue of humility represents its opposite, what it is and what its symptoms are, as well as the seven reasons for the cause of pride and the root cause of pride in self-admiration. As an antidote, Ghazali offers examples of true humility, showing the manner by which the seven causes of pride can be dealt with, balancing these observations out with a warning against false humility. In Part Two Ghazali discusses self-admiration, condemning it as he did pride in Part One, showing the various ways it manifests inwardly, how it causes negligence, delusion and complacency, how each can be remedied, that self-admiration does not always lead to proud actions, and how the cure lies in the Qur'an, the teachings of the Prophet, proofs based on sound reasoning, as well as recognising that knowledge is a blessing from God.

This book introduces Reformed theology by surveying the doctrinal concerns that have shaped its historical development. The book sketches the diversity of the Reformed tradition through the past five centuries even as it highlights the continuity with regard to certain theological emphases. In so doing, it accentuates that Reformed theology is marked by both formal ('the always reforming church') and material ('the Reformed church') interests. Furthermore, it attends to both revisionary and conservative trends within the Reformed tradition. The book covers eight major theological themes: Word of God, covenant, God and Christ, sin and grace, faith, worship, confessions and authority, and culture and eschatology. It engages a variety of Reformed confessional writings, as well as a number of individual theologians (including Zwingli, Calvin, Bullinger, Bucer, Beza, Owen, Turretin, Edwards, Schleiermacher, Hodge, Shedd, Heppe, Bavinck, Barth, and Niebuhr). "Doing Theology" introduces the major Christian traditions and their way of theological reflection. The volumes focus on the origins of a particular theological tradition, its foundations, key concepts, eminent thinkers and historical development. The series is aimed readers who want to learn more about their own theological heritage and identity: theology undergraduates, students in ministerial training and church study groups.

In The Unseen Realm, Dr. Michael Heiser examines the ancient context of Scripture, explaining how its supernatural worldview can help us grow in our understanding of God. He illuminates intriguing and amazing passages of the Bible that have been hiding in plain sight. You'll find yourself engaged in an enthusiastic pursuit of the truth, resulting in a new appreciation for God's Word. Why wasn't Eve surprised when the serpent spoke to her? How did descendants of the Nephilim survive the flood? Why did Jacob fuse Yahweh and his Angel together in his prayer? Who are the assembly of divine beings that God presides over? In what way do those beings participate in God's decisions? Why do Peter and Jude promote belief in imprisoned spirits? Why does Paul describe evil spirits in terms of geographical rulership? Who are the "glorious ones" that even angels dare not rebuke? After reading this book, you may never read your Bible the same way again. "There is a world referred to in the Scripture that is quite unseen, but also quite present and active. Michael Heiser's The Unseen Realm seeks to unmask this world. Heiser shows how important it is to understand this world and appreciate how its contribution helps to make sense of Scripture. The book is clear and well done, treating many ideas and themes that often go unseen themselves. With this book, such themes will no longer be neglected, so read it and discover a new realm for reflection about what Scripture teaches."

What if there is no strong evidence that God exists? Is belief in God when faced with a lack of evidence illegitimate and improper? Evidentialism answers yes. According to Evidentialism, it is impermissible to believe any proposition lacking adequate evidence. And if any thesis enjoys the status of a dogma among philosophers, it is Evidentialism. Presenting a direct challenge to Evidentialism are pragmatic arguments for theism, which are designed to support belief in the absence of adequate evidence. Pascal's Wager is the most prominent theistic pragmatic argument, and issues in epistemology, the ethics of belief, and decision theory, as well as philosophical theology, all intersect at the Wager. Other prominent theistic pragmatic arguments include William James's celebrated essay, 'The Will to Believe'; a posthumously published and largely ignored pragmatic argument authored by J.S. Mill, supporting the propriety of hoping that quasi-theism is true; the eighteenth-century Scottish essayist James Beattie's argument that the consoling benefit of theistic belief is so great that theistic belief is permissible even when one thinks that the existence of God is less likely than not; and an argument championed by the nineteenth-century French philosopher Jules Lachelier, which based its case for theistic belief on the empirical benefits of believing as a theist, even if theism was very probably false. In Pascal's Wager: Pragmatic Arguments and Belief in God, Jeff Jordan explores various theistic pragmatic arguments, and the objections employed against them. Jordan presents a new version of the Wager, what he calls the 'Jamesian Wager', and argues that the Jamesian Wager survives the objections hurled against theistic pragmatic arguments and provides strong support for theistic belief. In addition to arguing for a sound version of the Wager, Jordan also argues that there is a version of Evidentialism compatible with a principled use of pragmatic arguments, and that the Argument from Divine Silence fails. Objections found in Voltaire, Hume, and Nietzsche against the Wager are scrutinized, as are objections issued by Richard Swinburne, Richard Gale, and other contemporary philosophers. The ethics of belief, the many-gods objection, the problem of infinite utilities, and the propriety of a hope based acceptance are also examined.

Best known today as one of the earliest critics of John Locke, John Norris (1657-1711) incorporated ideas of Augustine, Malebranche, Plato, the Cambridge Platonists, and the scholastics into an original synthesis that was highly influential on the philosophy and theology of his day. W. J. Mander presents a much-needed study of this unjustly neglected thinker, and the different perspectives he offers on this seminal period in philosophical history.

The ninth volume of this edition, translation, and commentary of the Jerusalem Talmud contains two Tractates. The first Tractate, "Documents", treats divorce law and principles of agency when written documents are required. Collateral topics are the rules for documents of manumission, those for sealed documents whose contents may be hidden from witnesses, the rules by which the divorced wife can collect the moneys due her, the requirement that both divorcer and divorcee be of sound mind, and the rules of conditional divorce. The second Tractate, "Nazirites", describes the Nasirean vow and is the main rabbinic source about the impurity of the dead. As in all volumes of this edition, a (Sephardic rabbinic) vocalized text is presented, with parallel texts used as source of variant readings. A new translation is accompanied by an extensive commentary explaining the rabbinic background of all statements and noting Talmudic and related parallels. Attention is drawn to the extensive Babylonization of the Gittin text compared to genizah texts.