Presenting new opportunities in the dialogue between philosophy and theology, this interdisciplinary text addresses the contemporary reshaping of intellectual boundaries. Exploring human experience in a ’post-Christian’ era, the distinguished contributors bring to bear what have been traditionally seen as theological resources while drawing on contemporary developments in philosophy, both ’continental’ and ’analytic’. Set in the context of two complementary narratives - one philosophical concerning secularity, the other theological about the question of God - the authors point to ways of reconfiguring both traditional reason / faith oppositions and those between interpretation / text and language / experience. Contributors: David Brown, Philip Clayton, Chris Firestone, Grace Jantzen, Nicholas Lash, George Pattison, Dan Stiver, Charles Taylor, Kevin Vanhoozer, Graham Ward, Martin Warner.

Presenting new opportunities in the dialogue between philosophy and theology, this interdisciplinary text addresses the contemporary reshaping of intellectual boundaries. Exploring human experience in a ‘post-Christian’ era, the distinguished contributors bring to bear what have been traditionally seen as theological resources while drawing on contemporary developments in philosophy, both ‘continental’ and ‘analytic’. Set in the context of two complementary narratives – one philosophical concerning secularity, the other theological about the question of God – the authors point to ways of reconfiguring both traditional reason / faith oppositions and those between interpretation / text and language / experience. Contributors: David Brown, Philip Clayton, Chris Firestone, Grace Jantzen, Nicholas Lash, George Pattison, Dan Stiver, Charles Taylor, Kevin Vanhoozer, Graham Ward, Martin Warner.

Tracing a path through Kierkegaard's writings, this book brings the reader into close contact with the texts and purposes of this remarkable 19th century Danish writer and thinker. Kierkegaard writes in a number of voices and registers: as a sharp observer and critic of Danish culture, or as a moral psychologist, and as a writer concerned to evoke the religious way of life of Socrates, Abraham, or a Christian exemplar. In developing these themes, Mooney sketches Kierkegaard's Socratic vocation, gives a close reading of several central texts, and traces 'The Ethical Sublime' as a recurrent theme. He unfolds an affirmative relationship between philosophy and theology and the potentialities for a religiousness that defies dogmatic creeds, secular chauvinisms, and restrictive philosophies.

The natural world has been "humanized": even areas thought to be wilderness bear the marks of human impact. But this human impact is not simply physical. At the emergence of the environmental movement, the focus was on human effects on "nature." More recently, however, the complexity of the term "nature" has led to fruitful debates and the recognition of how human individuals and cultures interpret their environments. This book furthers the dialogue on religion, ethics, and the environment by exploring three interrelated concepts: to recreate, to replace, and to restore. Through interdisciplinary dialogue the authors illuminate certain unique dimensions at the crossroads between finding value, creating value, and reflecting on one's place in the world. Each of these terms has diverse religious, ethical, and scientific connotations. Each converges on the ways in which humans both think about and act upon their surroundings. And each radically questions the damaging conceptual divisions between nature and culture, human and environment, and scientific explanation and religious/ethical understanding. This book self-consciously reflects on the intersections of environmental philosophy, environmental theology, and religion and ecology, stressing the importance of how place interprets us and how we interpret place. In addition to its contribution to environmental philosophy, this work is a unique volume in its serious engagement with theology and religious studies on the issues of ecological restoration and the meaning of place.

Slavoj Žižek’s critical engagement with Christian theology goes much further than his seminal The Fragile Absolute (2000), or his The Puppet and the Dwarf (2003), or even his discussion with noted theologian John Milbank in The Monstrosity of Christ (2009). His reading of Christianity, utilising his signature elements of Lacanian psychoanalysis and Hegelian philosophy with modern philosophical currents, can be seen as a genuinely original contribution to the philosophy of religion. This book focuses on these aspects of Žižek’s thought with either philosophy and cultural theory, or Christian theology, serving as starting points of enquiry. Written by a panel of international contributors, each chapter teases out various strands of Žižek’s thought concerning Christianity and religion and brings them into a wider conversation about the nature of faith. These essays show that far from being an outright rejection of Christian thought and intellectual heritage, Žižek’s work could be seen as a perverse affirmation thereof. Thus, what he has to say should be of direct interest to Christian theology itself. Touching on thinkers such as Badiou, Lacan, Chesterton and Schelling, this collection is a dynamic reading and re-reading of Žižek’s relationship to Christianity. As such, scholars of theology, the philosophy of religion and Žižek more generally will all find this book to be of great interest.

This volume begins with a brief overview of the most important features of Ricoeur's philosophical journey accompanied by a number of studies on the subject. The second part of the study is devoted to other issues in Ricoeur's work based upon five critical exchanges with the author over the last 25 years.

This book examines the transcendental dimension of Kant's philosophy as a positive resource for theology. Firestone shows that Kant's philosophy establishes three distinct grounds for transcendental theology and then evaluates the form and content of theology that emerges when Christian theologians adopt these grounds. To understand Kant's philosophy as a completed process, Firestone argues, theologians must go beyond the strictures of Kant's critical philosophy proper and consider in its fullness the transcendental significance of what Kant calls 'rational religious faith'. This movement takes us into the promising but highly treacherous waters of Kant's Religion within the Boundaries of Mere Reason to understand theology at the transcendental bounds of reason.