'Groundless Gods: The Theological Prospects of Post-Metaphysical Thought' deals with possible interpretations of an emerging interest in contemporary theology: postmetaphysical theology. This book attempts to openly come to grips, not only with whatmetaphysics and postmetaphysics imply, but also with what it could mean to do or not do theology from the standpoint of the nonmetaphysician. The book asks, for instance, whether this world has any singular definition, and whether God is some being standing apart from the world or an experience within the world.

How can we theologically reflect on universality in a world that increasingly focuses on particularities and differences? Marijn de Jong argues that the question of universality calls for a reconceptualized form of metaphysical theology, which he finds in the work of Karl Rahner and Edward Schillebeeckx. Casting a new light on these theologians, de Jong demonstrates that their methods contain a dialectical interrelation of hermeneutics and metaphysics – an interrelation which seemingly has been lost in more recent hermeneutical theology. Rahner and Schillebeeckx carefully balance particularity and universality without falling prey to relativist or absolutist ways of reasoning. By analyzing fundamental themes such as experience and interpretation, nature and grace, faith and reason, and intelligibility and mystery, de Jong reveals the modest theological metaphysics that lies at the heart of their methods. This critical retrieval demonstrates the enduring relevance of these thinkers and opens up new avenues of thought for theologians that do not want to shy away from the difficult question of the universality of God.

What happens when Edward Schillebeeckx's theology crosses paths with contemporary public theology? This volume examines the theological heritage that Schillebeeckx has left behind, as well as it critically assesses its relevance for temporary theological scene. In tracing the way(s) in which Schillebeeckx observed and examined his own context's increasing secularization and concomitant development toward atheism, the contributors to this volume indicate the potential directions for a contemporary public theology that pursues the path which Schillebeeckx has trodden. The essays in the first part of this volume indicate a different theological self-critique undertaken in response to developments in the public sphere. This is followed by a thorough examination of the degree to which Schillebeeckx succeeded in leading Christian theology ahead without merely accommodating the Christian tradition to current societal trends. The third part of the volume discusses the issues of climate change, social conceptions of progress, as well as the evolutionary understandings of the origins and purpose of religions. The final part examines Schillebeeckx's soteriology to contemporary discussions about wholeness.

Leading Girardian theologian Scott Cowdell seeks to resolve a long-standing challenge to mimetic theory: that it entails a fundamental brutishness—an ontological violence. Girard’s account of scapegoating violence, seen as providing the initial stability for our species to emerge and consolidate, hardly seems compatible with Christian belief in God’s good creation, with violence only appearing after a subsequent Fall. The brilliant but controversial theologian John Milbank has long raised this concern about Girard, grounded in a remarkably sophisticated (though seldom fathomed) philosophical theology. Unpacking Milbank’s program, along with Girard’s recasting of Continental philosophy in light of mimetic theory, Cowdell finds a way between two apparently irreconcilable positions. With irenic spirit but analytic tenacity, he probes for ways through Milbank’s arguments while pressing on growth points in Girard’s. Cowdell’s proposals involve reframing divine creation in light of salvation history, reimagining divine participation by thinking Christ and evolution together, and developing a semiotic approach to mimetic theory that delivers ontological peace hermeneutically. Cowdell shows how Girard’s vision of human transformation through faith in Christ reveals a different world beyond ontological violence while preserving the divine participation that Milbank champions.

We need to state the obviousprayer is about asking. If we deny, dilute, or diminish that, the bones of our prayer lives will suffer from spiritual osteoporosis. Prayerlessness is a failure to ask and keep on asking. Isnt it obvious what asking is about? Perhaps, but that is precisely why it is taken for granted and not even mentioned in most books about prayer, and if it is, it is treated as if it were a lesser and lower form of prayer, equated with the immature requests of a child. Nothing could be further from the biblical truth. Asking is not simple prayer. Prayer is simply asking. The assumption is that asking will be transcended by more mature forms, so prayer is presented in an ever-increasing number of levels, which seem to make the climb to the throne ever more arduous and unattainable. Just Asking is just about asking. The majority of books about prayer discuss any number of kinds of prayers in general. Asking is all that this book talks about specifically. It invites you into a comprehensive biblical study of asking and then encourages you to just do it. After all, it was Jesus who said, Ask and you will receive and then repeated the invitation no less than six times in his last conversation with his disciples. Arent last words important? Why can we ask with confidence? What makes for effective asking? Read this book and lets just ask together!

This book gathers the European reception of John. D. Caputo's proposal for a radical theology of our time. Philosophers and theologians from within Europe respond to Caputo's attempt to configure a less rigid, less dogmatic form of religion. These scholars, in turn, receive responses by Caputo. This volume so aims to strengthen the development of radical theology in Europe and abroad.

Nigel Tubbs takes the history of Western philosophy to be the search for first principles. Arguing that neo-Platonic logic, fundamentally misunderstanding the negative, posited philosophical thought as error. Kant and Hegel later re-educated the modern mind about negation in logic, transforming the way modern philosophy contests first principles.