Jerome I. Gellman observes that the mystic experience of God's presence, a sense of having direct contact with the divine, often compels belief in God's existence. On the basis of widely accepted principles connecting appearance with reality, Gellman contends, the claims people make of having experienced God show that belief in God is strongly rational, meaning that such claims are sufficient in number and variety to support a line of reasoning making it rational to believe that God exists and irrational to deny God's existence. Gellman considers challenges to his thinking based on epistemological grounds and challenges growing out of the diversity of religious experiences across the range of world religions. He thoroughly evaluates reductionist explanations of apparent experiences of God and finds them incapable of invalidating his view. Finally, he directs his attention to the two most compelling arguments against the existence of God: the charge that the idea of a perfect being is logically incoherent, and the threat to theism based on the existence of evil, in both its logical and probabilistic forms. Until and unless stronger objections come along, he concludes, personal experiences of God constitute sufficient evidence of God's existence.

Rationality and Religious Commitment shows how religious commitment can be rational and describes the place of faith in the postmodern world. It portrays religious commitment as far more than accepting doctrines—it is viewed as a kind of life, not just as an embrace of tenets. Faith is conceived as a unique attitude. It is irreducible to belief but closely connected with both belief and conduct, and intimately related to life's moral, political, and aesthetic dimensions. Part One presents an account of rationality as a status attainable by mature religious people—even those with a strongly scientific habit of mind. Part Two describes what it means to have faith, how faith is connected with attitudes, emotions, and conduct, and how religious experience may support it. Part Three turns to religious commitment and moral obligation and to the relation between religion and politics. It shows how ethics and religion can be mutually supportive even though ethics provides standards of conduct independently of theology. It also depicts the integrated life possible for the religiously committed—a life with rewarding interactions between faith and reason, religion and science, and the aesthetic and the spiritual. The book concludes with two major accounts. One explains how moral wrongs and natural disasters are possible under God conceived as having the knowledge, power, and goodness that make such evils so difficult to understand. The other account explores the nature of persons, human and divine, and yields a conception that can sustain a rational theistic worldview even in the contemporary scientific age.

A veritable who's who in the field of contemporary philosophy of religion here considers various issues in the epistemology of religious beliefs. The writings of William P. Alston, the leading figure in the revival of the Anglo-American philosophy of religion, provide the focus of these essays, all but two previously unpublished. Philosophers of religion, meta-physicians, epistemologists, and theologians will find in this volume some of the most important work available in the theory of knowledge and the epistemic status of religious belief.

This title was first published in 2001: Engaging contemporary discussion concerning the validity of mystical experiences of God, Jerome Gellman presents the best evidential case in favor of validity and its implications for belief in God. Gellman vigorously defends the coherence of the concept of a mystical experience of God against philosophical objections, and evaluates attempts to provide alternative explanations from sociology and neuropsychology. He then carefully examines feminist objections to male philosophers' treatments of mystical experience of God and to the traditional hierarchal concept of God. Gellman finds none of the objections decisive, and concludes that while the initial evidential case is not rationally compelling for some, it can be rationally compelling for others. Offering important new perspectives on the evidential value of experiences of God, and the concept of God more broadly, this book will appeal to a wide range of readers including those with an interest in philosophy of religion, religious studies, mysticism and epistemology.

The Rationality of Theism is a controversial collection of brand new papers by thirteen outstanding philosophers and scholars. Its aim is to offer comprehensive theistic replies to the traditional arguments against the existence of God, offering a positive case for theism as well as rebuttals of recent influential criticisms of theism.

Arguing against the notion that religious experience is ineffable, while advocating the view that it can provide evidence of God's existence, this text contends that social science and nonreligious explanations of religious belief and experience do not cancel out the force of the experience.

This is a book about the primacy and centrality of God and his unsurpassable presence, and what this means for the Church. The presence of God is the core, the sine qua non, of mere Christianity. Gods presence is what is needed to win the day over the present powers of darkness. This book shows what it means for a church to be presence-driven, and what leadership looks like in the presence-driven church.