Will (all) disabilities be (completely) healed in the resurrection?
This series looks at ancient philosophy's questions about the good life and what those answers might mean for contemporary culture.
Can reflection on transhumanism help clarify what we mean by imago Dei?
In this work, William Lane Craig parses through the biblical and scientific evidence on the historicity of Adam and Eve. He examines what it might mean for Genesis 1-11 to be "mytho-history."
Terrence Keel uncovers the way Christian thought became racial science. This symposium looks at the important questions this book raises about anthropology, creation, divine agency, medical practice, scientific racism, reception history, and white supremacy.
Does God break the laws of nature when he acts in the world?
What do Christians mean when they confess that creation is good? The question is compounded by the appearance of evil in the world. This series explores for elements of creation’s goodness: The goodness of its Creator, created being, materiality, and its end.
This symposium mines the depths of the age old problem of evil. However, this time it takes a slightly different perspective: Why do animals suffer? How do we square animal suffering with the science of evolution and the truths of Scripture? This six-part series digs deeper into these questions.
In this book, social pscyhologist Jonathan Haidt explains the connection between morality, politics, and religion. The Righteous Mind addresses how moral decisions are based on intuition rather than reason.
This book fits within that emerging field of Christian theological responses to ecological problems. In Plundering Eden, Wagenfuhr claims that the root cause of our ecological is a broken imagination, and he argues that reconciliation with God the Creator through Jesus Christ is the only means to ecological healing through a renewed, kenotic imagination expressed in the creation of an alternate environment that reveals the kingdom of God--the ekklesia.
Is the Coronavirus evil?
Gijsbert van den Brink has joined the fray of science and religion with a contribution from the perspective of the Reformed tradition. In his monograph, van den Brink brings his training in philosophy of science into conversation with the theological particularities of the Reformed tradition.
Evolutionary science teaches that humans arose as a population, sharing common ancestors with other animals. The book of Genesis seems to say that all humans descended from Adam and Eve, a couple specially created by God. These two teachings seem contradictory, but is that necessarily so? In the Genalogical Adam and Eve, Swamidass draws upon some well-established but overlooked scientific insights to advance a new proposal on this old conversation.
Volume III of a tetralogy devoted to Divine Agency and Divine Action articulates a comprehensive vision of systematic theology focused on divine action from creation to eschatology.
In this book, the product of Denis Alexander's Gifford Lectures, he addresses the complex interplay between biological claims about genes, philosophical claims about determinism and theological claims about God.
God works in miraculous ways. In this series, various scholars engage the work of Luke Timothy Johnson on God's continued presence and power in creation. Johnson proposes an alternative to the secular vision and shows that signs and wonders are at the heart of the Christian faith.
Divine action is bound up with our notions of causality. The way God acts in the world is unlike any other agent, because he is the Cause of all other causes, the Creator and Sustainer of everything that exists. In Unlocking Divine Action, Michael Dodds reframes the conversation about divine action. He retrieves some of Thomas Aquinas’s teaching on causality and applies those ideas to the doctrines of freedom, providence, prayer, and miracles.
Why do Christians outside the West experience far more instances of miraculous divine activity than their brothers and sisters in the West?
Disability raises questions about our doctrine of providence on both a theological and an experiential level. The most common question is "why?", one that Hans Reinders welcomes. Grief should be expected as we grapple with the difficulties God allows. Yet, God's providence is ultimately about leading us to a transformed life.
How does your discipline contribute to the wider discussion on freedom and determinism?
In this book on providence, David Fergusson takes a "polyphonic" approach. He gleans from various perspectives in church history to create a constructive work on God's action in the world.
What is chance? How is it different from randomness? What place do these concepts have within Christian faith and understanding?
Is it really tenable to be a young earth creationist in the face of the overwhelming scientific evidence that counts against it?
If intelligent design is not religiously motivated, why hasn’t it gained traction among mainstream scientists?
Given your acceptance of the scientific consensus on the age of the cosmos, why do you reject the consensus regarding human evolution?
Does evolutionary creationism allow for divine intervention?
Would we have fewer conflicts between science and theology if we challenged our modern assumptions about certainty?
Can science detect intelligent design?