God Transcendent

In these messages, Machen expounds the greatness and the glory of God, the wonder and power of the gospel and the exhilaration of serving Christ in the front line of spiritual warfare.

Ramon Harvey revisits the Muslim theologian Abū Manṣūr al-Māturīdī (d. 333/944) from Samarqand and puts his system, and that of the Māturīdī school, into lively dialogue with modern thought to show that a contemporary Muslim philosophical theology (kalām jadīd) can provide original and constructive answers to perennial theological questions.

Knowledge and the Transcendent advances the provocative claim that the human mind is not "bounded" on the outside but actually remains "open" to the world and to God.

In the varying perspectives of theological thought the contrasting ideas of transcendence and immanence must inevitably be looked at together. To whatever extent they are held to be mutually compatible or mutually exclusive, neither can be considered without at least some cognizance being taken of the other. Nevertheless, in the swinging of the pendulum from era to era, first one and then the other theme receives the greater weight of attention. Thus, nineteenth-century liberalism placed more emphasis on immanence, whereas the twentieth-century revolt against liberalism has concentrated on transcendence. In this book the author studies the transcendent aspect of God as developed by five contemporary theologians. Two of the men whose work Dr. Farley examines, Reinhold Niebuhr and Paul Tillich, are thoroughly familiar. The other three, Karl Heim, Charles Hartshorne, and Henry Nelson Wieman, have received less attention in recent studies. The five represent widely divergent traditions, but all of them agree in opposing immanentism. Moreover, they all deal with the tension between the philosophical and the Biblical affirmations of God's transcendence, and attempt to show, in their respective ways, how these types of "beyondness" are related.

This book offers a cutting-edge interpretation of the philosophy of F.W.J. Schelling by critically reconsidering the interpretations of some of his “successors”. It argues that Schelling’s philosophy should be read as an ontology of immanence, highlighting its relevance for ongoing debates on ethics and freedom.

This volume addresses issues of moral pluralism and polarization by drawing attention to the transcendent character of the good. It probes the history of Christian theology and moral philosophy to investigate the value of this idea and then relates it to contemporary moral issues. The good is transcendent in that it goes beyond concrete goods, things, acts, or individual preferences. It functions as the pole of a compass that helps orient our moral life. This volume explores the critical tension between the transcendent good and its concrete embodiments in the world through concepts like conscience, natural and divine law, virtue, and grace. The chapters are divided into three parts. Part I discusses metaphysical issues like the realist nature and the unity of the good in relation to philosophical, naturalist, and theological approaches from Augustine to Iris Murdoch. The chapters in Part II explore issues about knowing the transcendent good and doing good, exemplified in the delicate balance between divine command and human virtuousness. Early Protestant theological views prove to be excellent interlocutors for this reflection. Finally, Part III focuses on how transcendence is at stake in two heavily debated moral issues of today: euthanasia and the family. The Transcendent Character of the Good will be of interest to scholars and advanced students working in theological ethics, moral philosophy, and the history of ethics. The Open Access version of this book, available at www.taylorfrancis.com, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license.

In this book, Louis Roy takes account of the fact that, in the last fifty years, numerous people in the secularized West have responded yes to surveys that asked, “Are you aware of having had an experience during which you felt in the presence of a dimension or a reality very different from ordinary human life?” Are such experiences mere illusions? Some thinkers, like Feuerbach and Freud, believed so. Are such experiences encounters with God? Karl Barth, a great Protestant theologian, did not think much of their worth. On this issue, psychologists and theologians are divided. Roy argues that those experiences are valid, that they possess a real potential, and that they can open their recipients to a genuine wisdom. He reports on eight narratives, spells out their constitutive elements, classifies them into four categories—aesthetic, ontological, ethical, and interpersonal—and suggests criteria to assess their concrete authenticity. Thus, this book will appeal to educated readers interested in spirituality, philosophy of religion, psychology, literature, theology, and pastoral ministry.