Today, millions of people in the modern West identify as atheists. And even for believers, the intellectual and spiritual temptations to deny the existence of God seem greater than ever. Too often we respond to this pressure by seeking more and more rational proofs of God's existence, but what if a lack of reason to believe is not our main problem? In this volume, Joseph Minich argues that our real challenge is existential and imaginative-a felt absence of God that is more visceral in our modern world than for most generations past, and the sense that if God cannot be sensed, He cannot be there. Why are we so haunted and disoriented today by this sense of God's absence? And how can we learn to sustain and strengthen our faith in the face of it? In these pages, Minich charts a way back to a renewal of our hearts and imaginations that can enable us to embrace the challenge of finding and being found by the hidden God.

After an age of original integrity, the doctrine of divine simplicity fell from grace. Once a cornerstone of orthodox Christianity's doctrine of God, many modern theologians expelled it from the garden, especially since it often employed now-passé Platonic and Aristotelian metaphysics. But was the doctrine of divine simplicity's fall deserved? Is it unreasonable to hold that God is metaphysically without parts? Is the Lord really one?Rather than dismiss the challenges leveled against divine simplicity by modernity, The Lord is One engages them. The contributors advance in the belief that modernity cannot and should not be escaped, but they do not hesitate to critique currents within it. Thus, this volume presents exegetical, historical, and theological treatments of divine simplicity. It argues the doctrine of divine simplicity is cogent and indispensable while also making space for historically marginalized or idiosyncratic articulations of it. After all, once expelled from the garden, nothing returns exactly as it was.

The idea for this book arose out of the author's fifteen years of sustained engagement in Jewish-Christian relations. His purpose here is to speak about the practice of religious education in the church in which anti-Judaism is eliminated. O'Hare focuses on "the holiness of the religious community" which, he notes, can develop along triumphal, absolute, and exclusive lines. He suggests instead that "every time we unearth a defensive and xenophobic practice or pattern of speech in our religion and set it aside, we are doing something that adds to the health of our religious community, to its capacity to assist people to become holy." Chapter 1 surveys what philosopher Jules Isaac calls the history of the "teaching of contempt"; chapter 2 deals with genuine religious pluralism and dialogue; chapter 3 is a short "Christology" devoid of triumphalism and exclusivism; chapter 4 focuses on religious education and its purpose to form holy people; chapter 5 is an appreciation of "the genius of Judaism," its world view and life; chapter 6 focuses on practice, including elements of a paradigm shift in religious education, principles for such practice, and select examples of programs of religious education for interreligious reverence, especially between Jews and Christians. Padraic O'Hare teaches in the Religious Studies Department of Merrimack College, North Andover, MA, and is the author of The Way of Faithfulness: Contemplation and Formation in the Church, also published by Trinity Press.

Imprint -- Subvention -- Title -- Copyright -- Dedication -- Contents -- Preface -- Acknowledgments -- Abbreviations -- Introduction -- 1. Bodies in Pain: Ancient and Modern Horizons of Expectation -- 2. Text and Audience: Activating and Obstructing Expectations -- 3. Divine Analgesia: Painlessness in a Pain-Filled World -- 4. Whose Pain?: Pain as a Locus of Meaning in Christian Martyr Texts -- 5. Narratives and Counternarratives: Discourse and Early Christian Martyr Texts -- Conclusion -- Notes -- Bibliography -- Index

In this volume, thirty-seven first-rate evangelical scholars present a thorough study of biblical authority and a full range of issues connected to it. Recognizing that Scripture and its authority are now being both challenged and defended with renewed vigor, editor D.A. Carson assigned the topics that these select scholars address in the book. After an introduction by Carson to the many facets of the current discussion, the contributors present robust essays on relevant historical, biblical, theological, philosophical, epistemological, and comparative-religions topics. To conclude, Carson answers a number of frequently asked questions about the nature of Scripture, cross-referencing these FAQs to the preceding chapters. This comprehensive volume by a team of recognized experts will be the go-to reference on the nature and authority of the Bible for years to come. -- Amazon.

Our world is obsessed with stories about Protestantism and modernity.Are Protestant societies dynamic, progressive, and free? Or are they godless, Erastian, and libertine? Thinkers and theologians once argued we should rejoice in Protestantism's creation of societies grounded on reason, freedom, and the individual; now, many are quick to pin the blame for modernity's ills squarely on the Reformation. But these are two sides of the same coin, united by a shared assumption: that Protestantism necessitates revolution, and with it the dissolution of religious and metaphysical bonds which once united generations, nations, a continent, the Church, and even heaven and earth.But what if these accounts are wrong? What if Protestantism is more than this, or something different altogether? The burden of this book is to illuminate Protestantism's historic vision of society, culture, and governance, with the aim of applying its rich legacy in our own day. Collecting and expanding essays originally published in the journal "Ad Fontes", this book deals with the issues of church and state, politics and culture, and economics and justice, and proposes that Protestantism's own vision for these things is worth seeing afresh, on its own terms.If you are willing to ask "A Protestant Christendom?", you may be surprised by the answer.

Christian theology has affirmed throughout its history that God is a "living" God. But what does it mean that God lives? Why does it matter? Does God live like us? If God does not live like us what is the difference between our living and God's living? These are the questions Adam Pryor addresses in The God Who Lives. The book considers "life" as a conceptual problem, examining how new studies about the emergence of life have critical implications for interpreting the religious symbol "God is living." In particular, Pryor suggests how absence and desire, what is termed "abstential desire," are critical principles of life for scientific and philosophical thinking today. He goes on to develop a constructive theological proposal in which the theological meaning of the symbol "God is living" is interpreted in terms of the insights garnered from the principle of abstential desire, concluding that God can be understood as akin to the role played by absence in living things. Life is an absent but effective whole in relation to the material parts of which it is comprised. God as living is a similarly effective absence in relation to the world.