This is the first full-length detailed survey and critique of modern Jerome scholarship, covering the crucial period 1880-2014. At one level, the author ably argues that, despite Jerome's faults, his work holds many important insights into the Early Church's formation of Christian identity and Christian orthodoxy. On another level, by examining aspects of Jerome's writing through the lens of modern scholarship, the study also illumines the changing directions and perspectives of Jerome studies. As such, it is a valuable and unique account of the scholarly representation of Jerome's oeuvre. Christopher Knight's work will continue to have a respected place amongst Jerome studies for years to come. Content 1. Introduction 2. Jerome and Biblical Interpretation in the Early Church 3. Early Modern Jerome Scholarship: 1880-1965 4. Later Modern Jerome Scholarship: 1966-2012 5. Present Jerome Scholarship: 2013-2015 6. The Future of Jerome Studies 7. Conclusion

Humans are unique in their ability to reflect on themselves. Recently a number of scholars have pointed out that human self-conceptions have a history. Ideas of human nature in the West have always been shaped by the interplay of philosophy, theology, science, and technology. The fast pace of developments in the latter two spheres (neuroscience, genetics, artificial intelligence, biomedical engineering) call for fresh reflections on what it means, now, to be human, and for theological and ethical judgments on how we might shape our own destiny in the future. The leading scholars in this book offer fresh contributions to the lively quest for an account of ourselves that does justice to current developments in theology, science, technology, and philosophy.

This book presents a celebration, survey and critique of the theological work of arguably the most important and most widely-read contributor to the modern dialogue between science and theology: John Polkinghorne. Including a major survey by Polkinghorne himself of his life's work in theology, this book draws together contributors from among the most important voices in the science-theology dialogue today to focus on key aspects of Polkinghorne's work, with Polkinghorne providing responses. Anybody exploring contemporary aspects of the science-religion debate will find this book invaluable.

Humans are unique in their ability to reflect on themselves. Recently a number of scholars have pointed out that human self-conceptions have a history. Ideas of human nature in the West have always been shaped by the interplay of philosophy, theology, science, and technology. The fast pace of developments in the latter two spheres (neuroscience, genetics, artificial intelligence, biomedical engineering) call for fresh reflections on what it means, now, to be human, and for theological and ethical judgments on how we might shape our own destiny in the future. The leading scholars in this book offer fresh contributions to the lively quest for an account of ourselves that does justice to current developments in theology, science, technology, and philosophy.

This book presents a celebration, survey and critique of the theological work of arguably the most important and most widely-read contributor to the modern dialogue between science and theology: John Polkinghorne. Including a major survey by Polkinghorne himself of his life's work in theology, this book draws together contributors from among the most important voices in the science-theology dialogue today to focus on key aspects of Polkinghorne's work, with Polkinghorne providing responses. Anybody exploring contemporary aspects of the science-religion debate will find this book invaluable.

This Element examines the science-theology dialogue from the perspective of Eastern Orthodox Christianity and provides a critique of this dialogue based on six fundamental aspects of that theology: (i) Its understanding of how philosophy may authentically be used in the theological task; (ii) Its understanding of the use and limitations of scientific and theological languages; (iii) Its understanding of the role of humanity in bringing God's purposes to fulfilment; (iv) its sense that material entities should be understood less in materialist terms than in relation to the mind of God; (v) Its Christological focus in understanding the concept of creation; (vi) Its sense that the empirical world can be understood theologically only when the 'world to come' is taken fully into account. It is argued that Orthodoxy either provides an alternative pan-Christian vision to the currently predominant one or, at the very least, provides important new conceptual insights.

Although Christians have professed the God of Israel, they have often assumed a naturalistic theism that harks back to the Greeks. Doing so, says Christopher Knight, has masked the explanatory potential of a basic Christian affirmation: the incarnation. Knight here forges a third way of thinking about divine engagement with the world, beyond deism and theism. He sees God's intimate involvement with creation and history as implied in the reality of the incarnation and essentially confirming divine purpose in a kind of sacramental character to all events as they unfold in the world. On this basis, he brings fresh insight to the questions of providence, miracles, personal prayer, the virgin birth, and the ascension of Jesus. Knight's work promises not to displace science, nor to plead for special exceptions on special occasions, but to see God as always active in the very warp and woof of the universe and its laws.

Christopher Knight uses the notion of revelation to ask whether scientifically literate people need to be as simplistic in their religion as they are sophisticated in their science. Knight extends the dialogue begun in John Polkinghorne's and Arthur Peacocke's work to explore new possibilities. Their stress on natural processes as the form of divine immanence and the locus of divine action opens the way to Knight's rethinking the psychology of religious experience as a medium of divine revelation.