Excerpt from The Incarnation and Modern Thought: A Dissertation Submitted to the Faculty of the Graduate Divinity School in Candidacy for the Degree of Doctor of Philosophy (Department or Systematic Theology) It is an extreme View that no certain knowledge can be gained of God outside the historical Christ, for there is a revelation of God both in the heavens that declare his glory, and in the heart Of man that receives the light that lighteth every man that cometh into the world. There are two sources Of the knowledge of God, and they must and can be correlated. From a scientific view of the world arises a corresponding philosophy; and this philosophy must agree with the Christian philosophy, which, to a Christian, arises from his Observation of the revelation in Christ. There cannot be dualistic philosophies existing side by side in the same mind; and the effort to unify them will compel the thinker to reduce them to a common terminology. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

Whether expressed in theological or secular terms, evil poses a problem about the world's intelligibility. It confronts philosophy with fundamental questions: Can there be meaning in a world where innocents suffer? Can belief in divine power or human progress survive a cataloging of evil? Is evil profound or banal? Neiman argues that these questions impelled modern philosophy. Traditional philosophers from Leibniz to Hegel sought to defend the Creator of a world containing evil. Inevitably, their efforts--combined with those of more literary figures like Pope, Voltaire, and the Marquis de Sade--eroded belief in God's benevolence, power, and relevance, until Nietzsche claimed He had been murdered. They also yielded the distinction between natural and moral evil that we now take for granted. Neiman turns to consider philosophy's response to the Holocaust as a final moral evil, concluding that two basic stances run through modern thought. One, from Rousseau to Arendt, insists that morality demands we make evil intelligible. The other, from Voltaire to Adorno, insists that morality demands that we don't.