Inquiring about God is the first of two volumes of Nicholas Wolterstorff's collected papers. This volume collects Wolterstorff's essays on the philosophy of religion written over the last thirty-five years. The essays, which span a range of topics including Kant's philosophy of religion, the medieval (or classical) conception of God, and the problem of evil, are unified by the conviction that some of the central claims made by the classical theistic tradition, such as the claims that God is timeless, simple, and impassible, should be rejected. Still, Wolterstorff contends, rejecting the classical conception of God does not imply that theists should accept the Kantian view according to which God cannot be known. Of interest to both philosophers and theologians, Inquiring about God should give the reader a lively sense of the creative and powerful work done in contemporary philosophical theology by one of its foremost practitioners.

Augustine's Confessions: Conversion and Consciousness argues two original positions concerning the structure and meaning of the Confessions by Augustine. The structure is found to be a tool used by Augustine in his earlier pre-Confessions writings in which he uses the Allegory of the Cave in book VII of the Republic by Plato to both describe human consciousness and as a structural framework for his own life story. As with Plato's allegory, Augustine then uses Books X-XIII to do, what the author calls, "Scriptural Philosophical" analysis of the allegorical prayer previously given. The author shows that the Confessions is really an allegorical quasi-prayer that shows Augustine's state of mind or disposition through space/time - and at the same time uses different personas, schools of thought and metaphysical constructs to show the inadequacy of Plato's consciousness model of the cave to truly describe human ratiocination within consciousness in its totality - Synchronic-Synthetic-Triplex (SST) or body, mind, God-Will substance. Instead, Augustine demonstrates the superiority of the Christian conversion to that of the Platonic as described both by Platonic books and the books of the Platonists. The Christian conversion is based on the incarnate Wisdom of Christ Jesus within the Cave/World.

This volume brings together eminent theologians, philosophers and political theorists to discuss the relevance of theology and theologically grounded moral reflection to contemporary America's public life and argument. Avoiding the focus on hot-button issues, shrill polemics, and sloganeering that so often dominate discussions of religion and public life, the contributors address such subjects as how religious understandings have shaped the moral landscape of contemporary culture, the possible contributions of theologically-informed argument to contemporary public life, religious and moral discourse in a pluralistic society, and the proper relationship between religion and culture. Indeed, in the conviction that serious conversation about the type of questions being explored in this volume is in short supply today, this volume is organized in a manner designed to foster authentic dialogue. Each of the book's four sections consists of an original essay by an eminent scholar focusing on a specific aspect of the problem that is the volume's focus followed by three responses that directly engage its argument or explore the broader problematic it addresses. The volume thus takes the form of a dialogue in which the analyses of four eminent scholars are each engaged by three interlocutors.

This volume brings together eminent theologians, philosophers and political theorists to discuss the relevance of theology and theologically grounded moral reflection to contemporary America's public life and argument. Avoiding the focus on hot button issues, shrill polemics and sloganeering that so often dominate discussions of religion and public life, the authors address such questions as how religious understandings have shaped the moral landscape of contemporary culture; the possible contributions of theology and theologically informed moral argument to contemporary public life; the problem of religious and moral discourse in a pluralistic society; and the proper relationship between religion and culture. Indeed, in the conviction that serious conversation about the type of questions being explored in this volume is in short supply today, this volume is organized in a manner designed to foster authentic dialogue.Each of the book's four sections consists of an original essay by an eminent scholar focusing on a specific aspect of the problem that is the volume's focus followed by three responses that directly engage its argument or explore the broader problematic it addresses. The volume thus takes the form of a dialogue in which the analyses of four eminent scholars are each engaged by three interlocutors.

Unique in all of literature, the Confessions combines frank and profound psychological insight into Augustine's formative years along with sophisticated and beguiling reflections on some of the most important issues in philosophy and theology. The Confessions discloses Augustine's views about the nature of infancy and the acquisition of language, his own sinful adolescence, his early struggle with the problem of evil, his conversion to Christianity, his puzzlement about the capacities of human memory and the nature of time, and his views about creation and biblical interpretation. The essays contained in this volume, by some of the most distinguished recent and contemporary thinkers in the field, insightfully explore these Augustinian themes not only with an eye to historical accuracy but also to gauge the philosophical acumen of Augustine's reflections.

Unique in all of literature, the Confessions combines frank and profound psychological insight into Augustine's formative years along with sophisticated and beguiling reflections on some of the most important issues in philosophy and theology. The Confessions discloses Augustine's views about the nature of infancy and the acquisition of language, his own sinful adolescence, his early struggle with the problem of evil, his conversion to Christianity, his puzzlement about the capacities of human memory and the nature of time, and his views about creation and biblical interpretation. The essays contained in this volume, by some of the most distinguished recent and contemporary thinkers in the field, insightfully explore these Augustinian themes not only with an eye to historical accuracy but also to gauge the philosophical acumen of Augustine's reflections.

This vigorous debate between two distinguished philosophers presents two views on a topic of worldwide importance: the role of religion in politics. Audi argues that citizens in a free democracy should distinguish religious and secular considerations and give them separate though related roles. Wolterstorff argues that religious elements are both appropriate in politics and indispensable to the vitality of a pluralistic democracy. Each philosopher first states his position in detail, then responds to and criticizes the opposing viewpoint. Written with engaging clarity, Religion in the Public Square will spur discussion among scholars, students, and citizens.

In Lamentations, we read of the unbearable grief experienced by a group of believers. Leslie Allen suggests the book can be read as the script of a liturgy performed to help the people of God come to terms with the fall of Jerusalem and the national catastrophe it entailed. It reveals God's sometimes hidden support for those who grieve and for their caregivers.
In this unique commentary on Lamentations, respected Old Testament scholar and volunteer hospital chaplain Leslie Allen appropriates this oft-neglected book of the Bible to deal with a universal issue. Incorporating stories of pastoral encounters with hospital patients, Allen integrates Scripture and pastoral care to present a biblical model for helping those coping with grief. The book includes a foreword by Nicholas Wolterstorff, author of "Lament for a Son."

The modern chasm between "secular" work and "sacred" worship has had a devastating impact on Western Christianity. Drawing on years of research, ministry, and leadership experience, Kaemingk and Willson explain why Sunday morning worship and Monday morning work desperately need to inform and impact one another. Together they engage in a rich biblical, theological, and historical exploration of the deep and life-giving connections between labor and liturgy. In so doing, Kaemingk and Willson offer new ways in which Christian communities can live seamless lives of work and worship.

In this book the author treats art as an action performed by the artist as agent, rather than examining it from the point of view of its audience as contemplators.

Human beings engage works of the arts in many different ways: they sing songs while working, they kiss icons, they create and dedicate memorials. Yet almost all philosophers of art of the modern period have ignored this variety and focused entirely on just one mode of engagement, namely, disinterested attention. In the first part of the book Nicholas Wolterstorff asks why philosophers have concentrated on just this one mode of engagement. The answer he proposes is that almost all philosophers have accepted what the author calls the grand narrative concerning art in the modern world. It is generally agreed that in the early modern period, members of the middle class in Western Europe increasingly engaged works of the arts as objects of disinterested attention. The grand narrative claims that this change represented the arts coming into their own, and that works of art, so engaged, are socially other and transcendent. Wolterstorff argues that the grand narrative has to be rejected as not fitting the facts. Wolterstorff then offers an alternative framework for thinking about the arts. Central to the alternative framework that he proposes are the idea of the arts as social practices and the idea of works of the arts as having different meaning in different practices. He goes on to use this framework to analyse in some detail five distinct social practices of art and the meaning that works have within those practices: the practice of memorial art, of art for veneration, of social protest art, of works songs, and of recent art-reflexive art.

How do you continue to find God as dementia pulls your loved one into the darkness? Nothing is simple for a person suffering from dementia, and for those they love. When ordinary tasks of communication, such as using a phone, become complex, then difficult, and then impossible, isolation becomes inevitable. Helping becomes excruciating. In these pages philosopher Douglas Groothuis offers a window into his experience of caring for his wife as a rare form of dementia ravages her once-brilliant mind and eliminates her once-stellar verbal acuity. Mixing personal narrative with spiritual insight, he captures moments of lament as well as philosophical and theological reflection. Brief interludes provide poignant pictures of life inside the Groothuis household, and we meet a parade of caregivers, including a very skilled companion dog. Losses for both Doug and Becky come daily, and his questions for God multiply as he navigates the descending darkness. Here is a frank exploration of how one continues to find God in the twilight.

Practices of Belief, the second volume of Nicholas Wolterstorff's collected papers, brings together his essays on epistemology from 1983 to 2008. It includes not only the essays which first presented 'Reformed epistemology' to the philosophical world, but also Wolterstorff's latest work on the topic of entitled (or responsible) belief and its intersection with religious belief. The volume presents five new essays and a retrospective essay that chronicles the changes in the course of philosophy over the last fifty years. Of interest to epistemologists, philosophers of religion, and theologians, Practices of Belief should engage a wide audience of those interested in the topic of whether religious belief can be responsibly formed and maintained in the contemporary world.

Inquiring about God is the first of two volumes of Nicholas Wolterstorff's collected papers. This volume collects Wolterstorff's essays on the philosophy of religion written over the last thirty-five years. The essays, which span a range of topics including Kant's philosophy of religion, the medieval (or classical) conception of God, and the problem of evil, are unified by the conviction that some of the central claims made by the classical theistic tradition, such as the claims that God is timeless, simple, and impassible, should be rejected. Still, Wolterstorff contends, rejecting the classical conception of God does not imply that theists should accept the Kantian view according to which God cannot be known. Of interest to both philosophers and theologians, Inquiring about God should give the reader a lively sense of the creative and powerful work done in contemporary philosophical theology by one of its foremost practitioners.

For a century or more political theology has been in decline. Recent years, however, have seen increasing interest not only in how church and state should be related, but in the relation between divine authority and political authority, and in what religion has to say about the limits of state authority and the grounds of political obedience. In this book, Nicholas Wolterstorff addresses this whole complex of issues. He takes account of traditional answers to these questions, but on every point stakes out new positions. Wolterstorff offers a fresh theological defense of liberal democracy, argues that the traditional doctrine of 'two rules' should be rejected and offers a fresh exegesis of Romans 13, the canonical biblical passage for the tradition of Christian political theology. This book provides useful discussion for scholars and students of political theology, law and religion, philosophy of religion and social ethics.

For a century or more political theology has been in decline. Recent years, however, have seen increasing interest not only in how church and state should be related, but in the relation between divine authority and political authority, and in what religion has to say about the limits of state authority and the grounds of political obedience. In this book, Nicholas Wolterstorff addresses this whole complex of issues. He takes account of traditional answers to these questions, but on every point stakes out new positions. Wolterstorff offers a fresh theological defense of liberal democracy, argues that the traditional doctrine of 'two rules' should be rejected and offers a fresh exegesis of Romans 13; the canonical biblical passage for the tradition of Christian political theology. This book provides useful discussion for scholars and students of political theology, law and religion, philosophy of religion and social ethics.

Practices of Belief, the second volume of Nicholas Wolterstorff's collected papers, brings together his essays on epistemology from 1983 to 2008. It includes not only the essays which first presented 'Reformed epistemology' to the philosophical world, but also Wolterstorff's latest work on the topic of entitled (or responsible) belief and its intersection with religious belief. The volume presents five new essays and a retrospective essay that chronicles the changes in the course of philosophy over the last fifty years. Of interest to epistemologists, philosophers of religion, and theologians, Practices of Belief should engage a wide audience of those interested in the topic of whether religious belief can be responsibly formed and maintained in the contemporary world.

This book discusses the ethics of belief that Locke developed in the last book of his Essay: how we ought to govern our opinions, especially on matters of religion and morality. Wolterstorff shows that this concern was instigated by the collapse of a once-unified moral and religious tradition in Europe into warring factions. After presenting Hume's powerful attack on Locke's recommended practice, Wolterstorff argues for Locke's originality and emphasizes his contribution to the "modernity" of post-sixteenth-century philosophy.

The canonical texts and traditions of Judaism, Christianity, and Islam claim that God speaks, but philosophers usually mistakenly treat such speech as revelation. Wolterstorff argues that contemporary speech-action theory offers a fascinating approach to the claim. He develops an innovative theory of interpretation along the way opposing the current near-consensus of Ricoeur and Derrida that there is something wrong-headed about interpreting a text to find out what its author said.

Human beings engage works of the arts in many different ways: they sing songs while working, they kiss icons, they create and dedicate memorials. Yet almost all philosophers of art of the modern period have ignored this variety and focused entirely on just one mode of engagement, namely, disinterested attention. In the first part of the book Nicholas Wolterstorff asks why philosophers have concentrated on just this one mode of engagement. The answer he proposes is that almost all philosophers have accepted what the author calls the grand narrative concerning art in the modern world. It is generally agreed that in the early modern period, members of the middle class in Western Europe increasingly engaged works of the arts as objects of disinterested attention. The grand narrative claims that this change represented the arts coming into their own, and that works of art, so engaged, are socially other and transcendent. Wolterstorff argues that the grand narrative has to be rejected as not fitting the facts. Wolterstorff then offers an alternative framework for thinking about the arts. Central to the alternative framework that he proposes are the idea of the arts as social practices and the idea of works of the arts as having different meaning in different practices. He goes on to use this framework to analyse in some detail five distinct social practices of art and the meaning that works have within those practices: the practice of memorial art, of art for veneration, of social protest art, of works songs, and of recent art-reflexive art.

This important book will do much to reestablish the significance of Thomas Reid for philosophy today. Nicholas Wolterstorff has produced the first systematic account of Reid's epistemology. Relating Reid's philosophy to present-day epistemological discussions the author demonstrates how they are at once remarkably timely, relevant, and provocative. There is no competing book that both uncovers the deep pattern of Reid's thought and relates it to contemporary philosophical debate. It must be read by historians of philosophy as well as all philosophers concerned with epistemology and the philosophy of mind.

Arguments about the "evidences of Christianity" have consumed the talents of believers and agnostics. These arguments have tried to give-or to deny-Christian belief a "foundation." Belief is rational, the argument goes, only if it is logically derived from axiomatic truths or is otherwise supported by "enough evidence." Arguments for belief generally fail to sway the unconvinced. But is this because the evidence is flimsy and the arguments weak-or because they attempt to give the right answer to the wrong question? What, after all, would satisfy Russell's all for evidence? Faith and Rationality investigates the rich implications of what the authors call "Calvinistic" or "Reformed epistemology." This is the view of knowledge-enunciated by Calvin, further developed by Barth-that sees belief in God as its own foundation; in the authors' terms, is it properly "basic" in itself.

Participation in religious liturgies and rituals is a pervasive and remarkably complex form of human activity. This book opens with a discussion of the nature of liturgical activity and then explores various dimensions of such activity. Over the past fifty years there has been a remarkable surge of interest, within the analytic tradition of philosophy, in philosophy of religion. Most of what has been written by participants in this movement deals with one or another aspect of religious belief. Yet for most adherents of most religions, participation in the liturgies and rituals of their religion is at least as important as what they believe. One of the aims of this book is to call the attention of philosophers of religion to the importance of religious practice and to demonstrate how rich a topic this is for philosophical reflection. Another aim is to show liturgical scholars who are not philosophers that a philosophical approach to liturgy casts an illuminating light on the topic that supplements their own approach. Insofar as philosophers have written about liturgy, they have focused most of their attention on its formative and expressive functions. This book focuses instead on understanding what liturgical agents actually do. It is what they do that functions formatively or expressively. What they do is basic.