The so-called New Atheists receive much publicity, but their demand to be provided with incontrovertible evidence for the existence of God, and that such evidence must come from a scientific examination of the physical world, is the wrong approach. As many theologians and philosophers have claimed, the search for God begins by looking inwards into oneself. But what does that mean? Surely looking inwards we find nothing but the contents of one’s own mind. Where does God come in? It is by the examination of the contents of the mind and trying to understand how they got there that one seeks clues about God’s influence on the mind. Our consciousness bears a resemblance to that Consciousness from which it is directly derived. It bears his imprint. It is from the characteristics of that imprint we get to know what kind of God we are dealing with. Only then can we be open to realizing how that other creation of his, the physical world, also bears his imprint.

Mathematics is the science with the least investment and the highest results - it does not require more than a pencil and paper, sometimes even less, because the only (re)source of mathematics is the truth. Mathematics shows us that simple things are the valuable ones. It teaches us that maximum precision is not necessarily obtained with complex devices: a simple argument can be the most exact instrument if it is in accordance with the frequency of truth. That is why I believe that it can be defined at least in a satisfactory way, as follows: Mathematics is the science of expressing the truth in all the categories used: concrete, abstract, ideas, methods, objectives, hypotheses, results, applications, etc. Mathematics is an instrument of knowing the truth.

The obvious riddles and difficulties in Exod 3:13–15 and Exod 6:2–8 have attracted an overwhelming amount of attention and comment. These texts make important theological statements about the divine name YHWH and the contours of the divine character. From the enigmatic statements in Exod 3:13–15, most scholars reconstruct the original form of the name as “Yahweh,” which is thought to describe YHWH’s creative power or self-existence. Similarly, Exod 6:3 has become a classic proof-text for the Documentary Hypothesis and an indication of different aspects of God’s character as shown in history. Despite their seeming importance for “defining” the divine name, these texts are ancillary to and preparatory for the true revelation of the divine name in the book of Exodus. This book attempts to move beyond atomistic readings of individual texts and etymological studies of the divine name toward a holistic reading of the book of Exodus. Surls centers his argument around in-depth analyses of Exod 3:13–15, 6:2–8 and Exod 33:12–23 and 34:5–8. Consequently, the definitive proclamation of YHWH’s character is not given at the burning bush but in response to Moses’ later intercession (Exod 33:12–23). YHWH proclaimed his name in a formulaic manner that Israel could appropriate (Exod 34:6–7), and the Hebrew Bible quotes or alludes to this text in many genres. This demonstrates the centrality of Exod 34:6–7 to Old Testament Theology. The character of God cannot be discerned from an etymological analysis of the word yhwh but from a close study of YHWH’s deliberate ascriptions made progressively in the book of Exodus.

Although Paul used language similar to the religions and cultures of his time, he had a unique understanding of the “mystery” of God. The once-hidden plan of God was revealed and fulfilled in the person of Jesus of Nazareth. Saul of Tarsus experienced a fundamental change when he encountered the risen Jesus on the road to Damascus. This vision gave him new direction and purpose and profoundly changed his understanding of God’s plan for humanity. Paul often uses the phrase “in Christ” or its variations to describe this plan. Being in Christ results in transformation into Christ’s likeness of holiness and love through the indwelling Holy Spirit. Those in Christ form a new community that crosses ethnic barriers, is bound together in fellowship with the Triune God, and fulfills its purpose of holiness before him. Paul’s answer to the struggles people face is simple: when one is united with Christ by dying to the old self and committing to his supremacy, one will find victory over any force opposed to us in this world. This book explores one of the most profound claims in the New Testament that demands a response of its readers.

A history of icons in the Menil Collection Clare Elliott -- The icon and the museum Bertrand Davezac -- How icons look Anne Marie Weyl Carr -- Icons from the centuries of the Byzantine Empire (AD 324-1453) Annemarie Weyl Carr, Bertrand Davezac -- Post-Byzantine icons from the Balkans, Greece and the Islands -- Russian icons

How is Yahweh to be differentiated from other deities? What is Yahweh's relationship to Israel in exile?".

Christian theology affirms that the persons of the Son and the Holy Spirit are sent into the world to gather a scattered and rebellious humanity back to God. But how are we to understand these divine missions, given that the Son and the Spirit have already been present in the world from its foundation? Moreover, in what sense are they on a mission if they never leave the unity of the Trinity? In this volume, Vidu introduces us to the profound riches of this ancient and foundational doctrine. With ample illustration, he explains the technical concepts, the operative principles, and he clarifies the historical and contemporary debates. In the process, a constructive theology emerges where the category of divine missions frames topics such as the incarnation and life of Christ, his atoning death and ascension, the Pentecostal outpouring of the Spirit, the invisible indwelling of the Spirit, and finally the eschatological beatific vision.