Magazines, Journals, Blogs or Philosophy of Religion
Thomas V. Morris (Wipf & Stock Publishers: Jul 2011), 222 pages.
In The Logic of God Incarnate, Thomas Morris seeks to defend Chalcedonian Christology from charges of incoherence as well as heterodox alternatives. Whereas Morris's Our Idea of God is addressed to general readers, The Logic of God Incarnate focuses on scholarly readers, those who wrestle with the more mysterious aspects of the Christian faith. In his Preface, after telling how his interest in the subject developed while doing graduate work at Yale, Morris says: "In the course of thinking about the Incarnation for some years now, I have come to see that a few simple metaphysical distinctions and a solid dose of logical care will suffice to explicate and defend the doctrine against all extant criticisms of a philosophical nature. That is what this book attempts to show". The Incarnation, of course, makes the extraordinary claim that Jesus was in fact fully God and man. Extraordinary, however, does not mean illogical or absurd. "The Christian claim is that because of the distinctiveness of divinity and humanity, it was possible for the Second Person of the Trinity, God the Son, to take on human nature while still retaining his deity. The two particular natures involved, despite appearances to the contrary, allowed this unusual duality". In becoming man, the Son did not lose or even temporarily surrender His divinity — Morris respects, but does not accept, what he regards as a fatal compromise implicit in kenotic Christology. In being assumed by God, the man Jesus did not lose his humanity — though we must understand that his humanity was "fully human," realizing God's design for man, not the "merely human" being we tend to think of, taking ourselves as models. Accordingly, "The God-man is, according to orthodoxy, both fully human and fully divine, but at the same time more deeply or fundamentally divine than human. The Person bearing the two natures is an essentially divine Person". ~ Gerard Reed at Amazon.com
The True Intellectual System of the Universe (Gould & Newman: 1837, orig. 1678), pp. 266-7.
Wherefore, we shall in the next place declare, what this idea of God is, or what is that thing, whose existence they that affirm, are called Theists, and they who deny, Atheists. In order whereunto, we must first lay down this lemma, or preparatory proposition — that as it is generally acknowledged, that all things did not exist from eternity, such as they are, unmade, but that some things were made and generated or produced; so it is not possible that all things should be made neither, but there must of necessity be something self-existent from eternity, and unmade; because if there had been once nothing, there could never have been any thing. The reason of which is so evident and irresistible, that even the Atheists confess themselves conquered by it, and readily acknowledge it for an indubitable truth, that there must be something αγεννηιον, something which was never made or produced — and which therefore is the cause of those other things that are made, something ... that was self-originated and self-existing ... Wherefore all the question now is, what is this ... which is the cause of all other things that are made. ¶ Now there are two grand opinions opposite to one another concerning it; for, first, some contend, that the only self-existent, unmade and incorruptible thing, and first principle of all things, is senseless matter; that is, matter either perfectly dead and stupid, or at least devoid of all animalish and conscious life. But because this is really the lowest and most imperfect of all beings, others on the contrary judge it reasonable ... that the only unmade thing, which was the principle, cause, and original of all other things, was not senseless matter, but a perfect conscious understanding nature, or mind. And these are they, who are strictly and properly called Theists, who affirm, that a perfectly conscious understanding being, or mind, existing of itself from eternity, was the cause of all other things; and they, on the contrary, who derive all things from senseless matter, as the first original, and deny that there is any conscious understanding being self-existent or unmade, are those that are properly called Atheists.
"Why Is There Anything?" in Secular Philosophy and the Religious Temperament (Oxford University Press: 2009), p. 28.
The existence of our universe might be explained by scientific cosmology, but such an explanation would still have to refer to features of some larger reality that contained or gave rise to it. A scientific explanation of the Big Bang would not be an explanation of why there was something rather than nothing, because it would have to refer to something from which that event arose. This something, or anything else cited in a further scientific explanation of it, would then have to be included in the universe whose existence we are looking for an explanation of when we ask why there is anything at all. This is a question that remains after all possible scientific questions have been answered.
The Existence of God, 2nd Edition (Clarendon Press: 2004), p. 134.
From time to time various writers have told us that we cannot reach any conclusions about the origin or development of the universe, since it is (whether by logic or just in fact) a unique object, the only one of its kind, and rational inquiry can only reach the conclusions about objects which belong to kinds, e.g. it can reach a conclusion about what will happen to this bit of iron, because there are other bits of iron, the behaviour of which can be studied. This objection of course has the surprising, and to most of these writers unwelcome, consequence, that physical cosmology cannot reach justified conclusions about such matters as the size, age, rate of expansion, and density of the universe as a whole (because it is a unique object); and also that physical anthropology cannot reach conclusions about the origin and development of the human race (because, as far as our knowledge goes, it is the only one of its kind). The implausibility of these consequences leads us to doubt the original objection, which is indeed misguided.
Chad Meister (Routledge: Mar 2009), 246 pages. Companion to the Reader.
Does God exist? What about evil and suffering? How does faith relate to science? Is there life after death? These questions fascinate everyone and lie at the heart of philosophy of religion. Chad Meister offers an up-to-date introduction to the field, focussing not only on traditional debates but also on contemporary concepts such as the intelligent creator. Key topics, such as divine reality and the self and religious experience, are discussed in relation to different faiths. The wealth of textbook features, including tables of essential information, questions for reflection, summaries, glossary and recommendations for further reading make the book ideal for student use. Along with its accompanying Reader, this is the perfect introductory package for undergraduate philosophy of religion courses. ~ Product Description
Charles Taliaferro and Chad Meister, eds. (Cambridge University Press: November 2009), 288 pages.
This Companion offers an up-to-date overview of the beliefs, doctrines, and practices of the key philosophical concepts at the heart of Christian theology. The sixteen chapters, commissioned specially for this volume, are written by an internationally recognized team of scholars and examine topics such as the Trinity, God's necessary existence, simplicity, omnipotence, omniscience, omnipresence, goodness, eternity and providence, the incarnation, resurrection, atonement, sin and salvation, the problem of evil, church rites, revelation and miracles, prayer, and the afterlife. Written in non-technical, accessible language, they not only offer a synthesis of scholarship on these topics but also suggest questions and topics for further investigation. ~ Product Description
"Introduction" in The Blackwell Companion to Natural Theology (Wiley-Blackwell: 2009), p. ix.
The collapse of positivism and its attendant verification principle of meaning was undoubtedly the most important philosophical event of the twentieth century. Their demise heralded a resurgence of metaphysics, along with other traditional problems of philosophy that verificationism had suppressed. Accompanying this resurgence has come something new and altogether unanticipated: a renaissance in Christian philosophy. The face of Anglo-American philosophy has been transformed as a result. Theism is on the rise; atheism is on the decline. Atheism, although perhaps still the dominant viewpoint at the American university, is a philosophy in retreat.
Gregory W. Dawes (Taylor & Francis, Inc.: Jun 2009), 212 pages.
In this timely study, Dawes defends the methodological naturalism of the sciences. Though religions offer what appear to be explanations of various facts about the world, the scientist, as scientist, will not take such proposed explanations seriously. Even if no natural explanation were available, she will assume that one exists. Is this merely a sign of atheistic prejudice, as some critics suggest? Or are there good reasons to exclude from science explanations that invoke a supernatural agent? On the one hand, Dawes concedes the bare possibility that talk of divine action could constitute a potential explanation of some state of affairs, while noting that the conditions under which this would be true are unlikely ever to be fulfilled. On the other hand, he argues that a proposed explanation of this kind would rate poorly, when measured against our usual standards of explanatory virtue.
Steven B. Cowan and James S. Spiegel (Broadman & Hollman: Apr 2009), 480 pages.
Philosophy is defined as the love of wisdom, and college students will certainly admire this Bible-informed introductory level textbook’s fun approach to an often heady subject. The Love of Wisdom is made distinct in its engaging style that includes humor and copious popular culture illustrations to heighten reader interest and clarify important concepts. The book even addresses two key topics often omitted by other texts: political philosophy and aesthetics (beauty and the arts). Students and teachers can also make great use of the study questions for each chapter, a glossary of terms, and further reading suggestions. ~ From the Publisher
Jordan Howard Sobel (Cambridge University Press: Apr 9, 2009), 676 pages.
Filled with new, interesting, and insightful observations and analyses ... a book everyone interested in philosophy of religion will want - and need — to read." ~ Graham Oppy, Monash University • "I'm often asked to recommend books on philosophy of religion from a skeptical point of view, and Mackie's The Miracle of Theism has been the only thing I could wholeheartedly endorse. Sobel's book would give me a second option. It's the best thing of its kind since Mackie's book, and in many respects, it's better than The Miracle of Theism." ~ Robert C. Koons, University of Texas, Austin • "This book is a rich resource for those interested in the traditional arguments for and against belief in God's existence ... the book is valuable not so much for the author's own conclusions in each chapter, as it is for the rich resource it constitutes ... the author has done a great service by assembling different versions of arguments for and against God's existence, by discussing the arguments intelligently and critically ... I suspect that many philosophers of religion, both theists and sceptics, will be responding to the particular arguments of this book for some time to come." ~ Ars Disputandi
Thomas P. Flint and Michael Rea (Oxford University Press: Apr 25, 2009), 544 pages.
Philosophical theology is aimed primarily at theoretical understanding of the nature and attributes of God and of God's relationship to the world and its inhabitants. During the twentieth century, much of the philosophical community (both in the Anglo-American analytic tradition and in Continental circles) had grave doubts about our ability to attain any such understanding. In recent years the analytic tradition in particular has moved beyond the biases that placed obstacles in the way of the pursuing questions located on the interface of philosophy and religion. The result has been a rebirth of serious, widely-discussed work in philosophical theology.
Paul K. Moser, ed. (Cambridge University Press: Oct 20, 2008), 248 pages.
What, if anything, does Jesus of Nazareth have to do with philosophy? This question motivates this collection of new essays from leading theologians, philosophers, and biblical scholars. Part I portrays Jesus in his first-century intellectual and historical context, attending to intellectual influences and contributions and contemporaneous similar patterns of thought. Part II examines how Jesus influenced two of the most prominent medieval philosophers. It considers the seeming conceptual shift from Hebraic categories of thought to distinctively Greco-Roman ones in later Christian philosophers. Part III considers the significance of Jesus for some prominent contemporary philosophical topics, including epistemology and the meaning of life. The focus is not so much on how "Christianity" figures in such topics as on how Jesus makes distinctive contributions to such topics. ~ Product Description