William Rowe is one of the leading thinkers in contemporary philosophy of religion. Although he is best known for his contributions to the problem of evil, he has produced innovative and influential work across a wide array of subjects at the interface between philosophy and religion. He has, for example, written extensively on the existentialist theologian, Paul Tillich, on the challenging problem of divine freedom, and on the traditional arguments in support of the existence of God. His work in these areas is distinguished by its clarity, rigour, originality, and sensitivity towards the claims of his theistic opponents. Indeed, Rowe's work has played a pivotal role in the remarkable revival of analytic philosophy of religion since the 1970s. The present collection brings together for the first time Rowe's most significant contributions to the philosophy of religion. This diverse but representative selection of Rowe's writings will provide students, professional scholars as well as general readers with stimulating and accessible discussions on such topics as the philosophical theology of Paul Tillich, the problem of evil, divine freedom, arguments for the existence of God, religious experience, life after death, and religious pluralism.

This is an expert examination of the 'meta-philosophy of religion', exposing the limitations of the analytic method and the need to embrace a new continental approach. "The End of Philosophy of Religion" explores the hitherto un-chartered waters of the 'meta-philosophy of religion', that is, the methods and assumptions underlying the divergent ways of writing and studying the philosophy of religion that have emerged over the last century. It is also a first-class study of the weaknesses of the analytic approach in philosophy, particularly when it is applied to religious and aesthetic experience.Nick Trakakis' main line of argument is twofold. Firstly, the Anglo-American analytic tradition of philosophy, by virtue of its attachment to scientific norms of rationality and truth, inevitably struggles to come to terms with the mysterious and transcendent reality that is disclosed in religious practice. Secondly, and more positively, alternatives to analytic philosophy of religion are available, not only within the various schools of so-called Continental philosophy, but also in explicitly narrative and literary approaches. He argues that literature (using examples from Dostoyevsky and Kazantzakis) can often promise greater philosophical insight than what is usually offered in the purely academic and highly professionalized settings of contemporary philosophy.Trakakis expertly shows that continental philosophers do not surrender 'clarity' to analytic philosophy; emphasising instead that one has to distinguish clarity from rigor, (being faithful to the phenomena). When things are ambiguous it distorts them to treat them as if they were clear, but it is rigorous to respect their ambiguity and to attempt to express them in words, like a master poet or novelist. "The End of Philosophy of Religion" proposes that the pervasive analytic approach to the philosophic study of religion is fraught with limitations, and that a new continental approach must be embraced if advances are to be made.

William Rowe is one of the leading thinkers in contemporary philosophy of religion. Although he is best known for his contributions to the problem of evil, he has produced innovative and influential work across a wide array of subjects at the interface between philosophy and religion. He has, for example, written extensively on the existentialist theologian, Paul Tillich, on the challenging problem of divine freedom, and on the traditional arguments in support of the existence of God. His work in these areas is distinguished by its clarity, rigour, originality, and sensitivity towards the claims of his theistic opponents. Indeed, Rowe's work has played a pivotal role in the remarkable revival of analytic philosophy of religion since the 1970s. The present collection brings together for the first time Rowe's most significant contributions to the philosophy of religion. This diverse but representative selection of Rowe's writings will provide students, professional scholars as well as general readers with stimulating and accessible discussions on such topics as the philosophical theology of Paul Tillich, the problem of evil, divine freedom, arguments for the existence of God, religious experience, life after death, and religious pluralism.

Why would a loving God who is all-powerful and all-knowing create a world like ours which is marred by all manner of evil, suffering and injustice? This question has come to be known as the problem of evil' and has troubled both ordinary folk and specialist philosophers and theologians for centuries, with no answer seemingly in sight.However, in a series of publications from the late 1970s onwards, Professor William Rowe - one of the leading philosophers of religion today - has put forward a powerful case in support of the view that the horrors littering our planet constitute strong evidence against the existence of God. In this book, the first extended study of Rowe's defense of atheism on the basis of evil, Nick Trakakis comprehensively assesses the large body of literature that has developed in response to Rowe's work...

This study of Professor William Rowe's defense of atheism on the basis of evil assesses the literature that has developed in response to Rowe's work, closely examining two strategies: mystery - the idea that God may have reasons beyond our comprehension for permitting evil; and theodicy - explanations as to why God allows evil to flourish. The book unearths difficulties in both, concluding that the God of theism must be "beyond belief."

The End of Philosophy of Religion explores the hitherto unchartered waters of the 'meta-philosophy of religion', that is, the methods and assumptions underlying the divergent ways of writing and studying the philosophy of religion that have emerged over the last century. It is also a first-class study of the weaknesses of the analytic approach in philosophy, particularly when it is applied to religious and aesthetic experience. Nick Trakakis' main line of argument is twofold. Firstly, the Anglo-American analytic tradition of philosophy, by virtue of its attachment to scientific norms of rationality and truth, inevitably struggles to come to terms with the mysterious and transcendent reality that is disclosed in religious practice. Secondly, and more positively, alternatives to analytic philosophy of religion are available, not only within the various schools of so-called Continental philosophy, but also in explicitly narrative and literary approaches. >