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Offers a view on the ideas, themes, and people engaged in the three-way dialogue between Christianity, Buddhism and the natural sciences.
Classical Christianity is rooted in a historical event: the Resurrection of Jesus of Nazareth. This is the central tenet of the Christian Faith. However there are a good number of tenets of Christianity that aren't historical at all. Rather, they are ontological. In other words, they are grounded in the nature of reality itself. In this work Rocco Boni shows how the dozen or so ontologically-based tenets of Christianity derive from the very foundations of reality; being grounded in the theistically-friendly ontology of quantum phenomenon. These tenets seem to have been built into the cosmos at the ground floor, their realization deriving from the indeterministic, immaterial, abstract nature of quantum process. This is not simply a book, it's a discovery. One that shows that the true ontic status of reality is not simply theistic, but Christian. The structure of this theistic ontology is elegant and economic, both hallmarks of scientific truth. If there were such a thing as a Theistic Unification Theory, this would be it.
First published in 1984 and recently revised and updated, this book deals with the problem of evil, or theodicy (God's justice). It contends that the process of evolution, particularly as it bears on the emergence of free will, rather than being a barrier to faith, gives us the key to understanding its greatest obstacle - the existence of so much suffering in the world. It further advances the still contested claim that God is truly our fellow sufferer in our struggle to overcome evil in all of its many forms.
According to Larry Chapp, theology is left with two dire options in the aftermath of naturalism's apparent cultural triumph: provide modernity with an intellectually cogent theological vision or perish, along with that same culture, in the wasteland of our nihilism. Chapp's important book is grounds for hope that theology may live to see another day and that the pervasive nihilism may not have the last word. He correctly diagnoses the intellectual and cultural dangers posed by so-called scientific naturalism, lifting the lid on its alleged metaphysical neutrality and exposing this naturalism for what it fundamentally is: a bad theology which doesn't know itself. And more importantly still, he restores theology to its proper cosmological scope. Not only does "creation" become intellectually compelling in Chapp's deft hands, it elicits wonder and praise for its Creator and restores what is human in us. This is a hopeful development indeed and a sign of an indispensible book. - Michael Hanby, on back cover.
In Contemporary Philosophical Theology, Charles Taliaferro and Chad Meister focus on key topics in contemporary philosophical theology within Christianity, Islam, and Judaism, as well as Hinduism and Buddhism. The volume begins with a discussion of key methodological tools available to the philosophical theologian, such as faith and reason, science and religion, revelation and sacred scripture, and authority and tradition. The authors use these tools to explore subjects including language, ineffability, miracles, evil, and the afterlife. They also grapple with applied philosophical theology, including environmental concerns, interreligious dialogue, and the nature and significance of political values. A concluding discussion proposes that philosophical theology can contribute to important reflections and action concerning climate change.
This Element concerns itself with a particular aspect of the problem posed to monotheistic religious thought by suffering, namely the suffering of non-human creatures in nature. It makes some comparisons between Judaism, Christianity, and Islam, and then explores the problem in depth within Christian thought. After clarification of the nature of the problem, the Element considers a range of possible responses, including those based on a fall-event, those based on freedom of process, and those hypothesising a constraint on the possibilities for God as creator. Proposals based on the motif of self-emptying are evaluated. Two other aspects of the question concern God's providential relationship to the evolving creation, and the possibility of resurrection lives for animals. After consideration of the possibility of combining different explanations, the Element ends its discussion by looking at two innovative proposals at the cutting-edge of the debate.
Emergentism, as a metaphysical option between Reductive Physicalism and Substance Dualism, provides a space for free will to be both experientially balanced and evidentially accurate. By expanding notions of causation and adopting a process ontology, Emergentism revaluates age-old commitments to human free will. With Emergentism, James W. Haag believes Philip Hefner's model of human being (the created co-creator) to be a valuable place to look for dialogue. Hefner's claim that the created co-creator is simultaneously constrained and free fits securely with Dynamic Theological Naturalism and its acceptance of Emergentism.
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