In the recent history of philosophy few works have appeared which favorably portray Idealism as a plausible philosophical view of the world. Considerably less has been written about Idealism as a viable framework for doing theology. While the most recent and significant works on Idealism, composed by the late John Foster (Case for Idealism and A World for Us: The Case for Phenomenological Idealism), have put this theory back on the philosophical map, no such attempt has been made to re-introduce Idealism to contemporary Christian theology. Idealism and Christian Theology is such a work, retrieving ideas and arguments from its most significant modern exponents (especially George Berkeley and Jonathan Edwards) in order to assess its value for present and future theological construction. As a piece of constructive philosophical-theology itself, this volume considers the explanatory power an Idealist ontology has for contemporary Christian theology.

Myra is not your average woman; she never has been, not in millions of years. From a pampered princess, to a wilderness in the sun, to a prison in the desert, to a place in the heart of every person she happens to meet. This is the story of her sojourn on the Earth. This is her struggle for freedom and survival. The Apache Indians call her Child of the Sun. Ruben Hawken called her wife and lover and the mother of my children. She's a loving nurturing spirit with the power to influence for good. She heals, that's what she does ... Myra is more then victorious but not without setbacks and hardship and the patience of Job. You've got to love Myra, can't help yourself ... Don't you find that just a little suspicious? I'm a cynic so I certainly do ... But what do I know? I can't seem to get past that ridiculous Nutsoid sign.

When it comes to contemporary philosophical problems, metaphysical idealism-or Berkeleyan immaterialism-is not taken seriously by most philosophers, not to mention the typical Christian layperson. This state of affairs deserves some attempt at rectification, since Idealism has considerable explanatory power as a metaphysical thesis and provides numerous practical and theoretical benefits. Such thinkers as George Berkeley and Jonathan Edwards believed that Idealism is especially amenable to a Christian perspective, both because it provides a plausible way of conceptualizing the world from a theistic standpoint and because it effectively addresses skeptical challenges to the Christian faith. The contributors to this volume explore a variety of ways in which the case can be made for this claim, including potential solutions to philosophical problems related to the nature of time, the ontology of physical objects, the mind-body problem, and the nature of science.

A short, definitive account of Keith Ward's theology, based on the philosophy of personal idealism, this book records his views about God, revelation, the kingdom of God, life after death, the incarnation, atonement, and the Trinity. In summary, it is a concise and clear account of most central Christian doctrines, formed in the light of modern science and Idealist philosophy. In the My Theology series, the world's leading Christian thinkers explain some of the principal tenets of their theological beliefs in concise, pocket-sized books.

In tracing Friedrich von Schelling's long philosophical development, John Laughland examines in particular his disentanglement from German idealism and his reaction, later in life, against Hegel. He argues that this story has relevance beyond the facts themselves and that it explains much about the direction philosophy took in the century between the French Revolution and the rise of Communism. Schelling's development turned principally on the related questions of human liberty and the creation. Following a sharp disagreement with his old friend Hegel over the Phenomenology in 1807, Schelling wrote a short but brilliant essay on human freedom in 1809, after which he never published another word. In the remaining decades of his life (d. 1854) Schelling developed in an increasingly conservative and Christian direction, preoccupied with the relationship between Christianity and metaphysics. In numerous lectures and unpublished works, he attacked what he saw as the hubris and artificiality of Hegelian rationalism. However the path against which Schelling warned was the one which philosophy finally took. Schelling was determined to show how philosophy (especially ontology) explained and was explained by Christianity, and that both had been damaged by modern rationalism. But Hegel’s Marxist epigones who attended his later lectures scoffed and Hegelianism triumphed. This is an elegantly written and engaging study in the history of ideas of a philosopher on the losing side.

A robust defence of the philosophy of Idealism - the view that all reality is based on Mind - which shows that this is strongly rooted in classical traditions of philosophy.