This book has two main theses. First, for the biblical/Christian doctrine of sin the root of the human problem is hardness of heart--the corruption of the core self, of the seat of understanding and will. On the other hand, for an important strand of Greek tragedy the root of human harm-doing is the nonculpable blindness and anxiety of finitude that despite the initial nonculpability lead to evil and suffering. The Hardened Heart shows that these two different interpretations of human existence are amenable to a degree of synthesis that leads to this conclusion: hardness of heart and our ordinary finitude together collude to cause sin in its fullness. The second thesis of this volume is that exegetical studies disclose a deconstructive strand in certain biblical texts that represents the finite world that God created as a source of distress and harm-doing in something like the tragic sense. This subdominant deconstructive position challenges the dominant biblical vision, in which the creation came forth from God's creative word as good without qualification.

This book has two main theses. First, for the biblical/Christian doctrine of sin the root of the human problem is hardness of heart--the corruption of the core self, of the seat of understanding and will. On the other hand, for an important strand of Greek tragedy the root of human harm-doing is the nonculpable blindness and anxiety of finitude that despite the initial nonculpability lead to evil and suffering. The Hardened Heart shows that these two different interpretations of human existence are amenable to a degree of synthesis that leads to this conclusion: hardness of heart and our ordinary finitude together collude to cause sin in its fullness.The second thesis of this volume is that exegetical studies disclose a deconstructive strand in certain biblical texts that represents the finite world that God created as a source of distress and harm-doing in something like the tragic sense. This subdominant deconstructive position challenges the dominant biblical vision, in which the creation came forth from God's creative word as good without qualification.

Andrew Bowyer presents the first comprehensive examination of Donald MacKinnon's theology in relation to his moral philosophy. He offers an original and creative reading of MacKinnon's methodology, and important insights into the key influences and core questions which stood at the heart of his work. Bowyer outlines MacKinnon's contributions to Anglican theology in the aftermath of the Second World War, highlighting the “therapeutic” nature of his approach in as far as it combined a call for intense self-awareness with a commitment to moral realism. As one of the most influential Anglican theologians in the mid-twentieth century, MacKinnon's writings reveal him as a restive and unsystematic thinker. However, Bowyer argues that a series of reoccurring questions – 'obsessions' might better honour the memory of MacKinnon's temperament –appear throughout his work, relating to the tensions between the realism and idealism, the call to be “morally serious”, the nature of theological truth claims, and the perennially disruptive presence of Christ. Bowyer examines the key influences on MacKinnon's thought, the centrality of Christology to his project, his engagement with literature and literary criticism, as well as his response to Wittgenstein's later philosophy. This volume offers an appreciation of his contribution and a critique of his legacy.

Every speaker, teacher, or preacher has on some occasion encountered an audience that was unreceptive to what he or she had to say. One response to such communication breakdowns given by both the Old Testament prophets and New Testament authors was to declare that the hearers "have hardened their hearts to the message" or that "God has hardened them." What is this hardness-of-heart phenomenon? Who became hardened and why? Was it a result of some "deficiency" in communication? What were the consequences of such a disposition? Is there any hope for a change of perspective for those hardened? In this concise and carefully argued volume, Charles Puskas considers all the key texts relating to human obstinacy towards God in pursuit of answers to these questions.

Three hundred years before Christianity became a religion, Jesus taught the Way. His earliest followers identified as philosophers—adherents to the philosophy of Jesus. In this book, Daniel Austin Napier guides us to directly experience Jesus’ unparalleled genius for renovating human life. A good tour guide, Napier gestures toward and describes other figures on the periphery—such as Socrates, Aristotle, and the Stoics—to whom Jesus may be fruitfully compared. But Jesus and his account of lasting personal change is the singular point of focus from beginning to end. With cross-disciplinary knowledge and gentle personal warmth, Napier presents a portrait of Jesus that you’ve never seen before but that you’ve been looking for. Perhaps you wonder: What’s a soul and what’s it good for? How could you locate it in everyday experience? Just how smart is Jesus? What did he say that changed his students so drastically? What are the essential ingredients of lasting personal change? What’s it like to co-work with God, and how can you recognize when it’s happening? What’s so different, and so good, about the God whom Jesus calls Father? You will find lucid answers to all these questions and many more inside. You’re invited. Come explore Jesus’ philosophy of personal transformation.

ERT publishes quality articles and book reviews from around the world (both original and reprinted) from an evangelical perspective, reflecting global evangelical scholarship for the purpose of discerning the obedience of faith, and of relevance and importance to its international readership of theologians, educators, church leaders, missionaries, administrators and students. The journal is published as a ministry rather than as a commercial project, seeking to be of service to the worldwide spread of the gospel and the building up of the church and its leadership, in co-ordination with the World Evangelical Alliance’s broader mission and activities.

In an original approach to Foucault's philosophy, Christopher Falzon argues for a reading of Foucault as a philosopher of finite transcendence, and explores its implications for ethics. In order to distinguish Foucault's position, Falzon charts the historical trajectory of transcendence as a philosophical concept, starting with the radical notion of transcendence that was introduced by Plato, and which reappears in various forms in subsequent thinkers from the Stoics to Descartes, and from Kant to Sartre. He argues that Foucault's critique of the transcendent subject of humanism is a rejection not of transcendence per se but of radical transcendence in its distinctively modern form. As such, he shows how Foucault's conceptualisation of transcendence as finite enables a picture of the human being as neither fully determined nor a creature of infinite possibilities, but as both subject and object, affected by but also able to affect the world. With the notion of finite transcendence Falzon captures the essence of Foucault's unique philosophy and provides a new insight into his contribution to ethics. Demonstrating its contemporary relevance, Foucault and the History of Philosophical Transcendence further explores the potential application of Foucault's approach to the current ecological crisis.