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This book presents Hartshorne's philosophical theology briefly, simply, and vividly. Throughout the centuries some of the world's most brilliant philosophers and theologians have held and perpetuated six beliefs that give the word God a meaning untrue to its import in sacred writings or in active religious devotion: God is absolutely perfect and therefore unchangeable, 2.omnipotence, 3.omniscience, 4.God's unsympathetic goodness, 5.immortality as a career after death, and 6.revelation as infalliable. Charles Hartshorne deals with these six theological mistakes from the standpoint of his process theology. Hartshorne says, "The book is unacademic in so far as I am capable of being that." Only a master like Hartshorne could present such sophisticated ideas so simply. This book offers an option for religious belief not heretofore available to lay people.
Omnipotence is dead. At least it should be. It has no biblical support. And it dies a death of a thousand qualifications in philosophy. Those harmed and hurting wonder why an omnipotent God doesn't prevent pointless pain. The problem of evil buries omnipotence six feet under. But the death of omnipotence is not the death of God. In this ground-breaking book, best-selling and award-winning author Thomas Jay Oord explains why omnipotence should be rejected. But Oord offers a replacement: amipotence, the power of uncontrolling love. If we think love shapes and guides God's power, we make better sense of life. And better sense of the Bible. Amipotence explains why God doesn't prevent genuine evil and overcomes other obstacles to belief. An amipotent Spirit empowers all that is loving, true, beautiful, and good. No book makes a bolder but more needed argument for why God is not all-powerful. In this book, those who care about love, scripture, and logic find what they've been looking for. Get a copy of The Death of Omnipotence and Birth of Amipotence! Endorsements: "Omnipotence has long been considered a basic, non-negotiable, characteristic of God. But is it biblical? And does it push us toward theological landmines that blow up faith? In this book, Oord, with his typical gentle candor, lays out the complex issues in clear and readable chunks. In the end, Oord points to the beauty and comfort of a God who is uncontrolling love." - Peter Enns, professor of biblical studies at Eastern University, author of Curveball "Thomas Jay Oord challenges one of the most fundamental attributes of God—omnipotence. He discloses that a narrow view of God as ‘Almighty’ is neither biblical nor adequately describes the God of Jesus Christ. Oord offers a new view of God as ‘amipotent.’ The power of God is the power of love, and the power of unconditional love is our strength. Oord has made an important contribution to restoring the biblical God, a God who is ever faithful in love, not a power over us but the power beneath our wings." - Ilia Delio, OSF, Josephine C. Connelly Endowed Chair in Theology, Villanova University "Omnipotence is widely believed to be one of the most important attributes of God. In this book, Thomas Jay Oord proposes a highly original and thought-provoking thesis: instead of omnipotent, God should be considered ‘amipotent.’ This is an important book which can radically change the way we approach central problems in philosophy of religion and philosophical theology." - Yujin Nagasawa, H. G. Wood Professor of the Philosophy of Religion, University of Birmingham "Finally God’s love has been saved from God’s control—faithfully, definitively, attractively! In this vibrantly accessible work, Thomas Jay Oord puts to rest the demoralizing, incoherent, and by the way nonbiblical notion of controlling omnipotence, used to justify endless injustice. In its stead, he unleashes ‘amipotence’— code for the power of love. Its time has come: preach it, teach it, live it!" - Catherine Keller, Drew Theological School, and Author of Political Theology of Love "This book provides a provocative argument that cannot be easily dismissed. This is the kind of nuance that contemporary debates over models of God need to consider." - R.T. Mullins, Professor of Philosophical Theology, University of Lucerne "Oord charts a path to theological freedom from the tyranny of an omnipotent God. This book is theology at its best: grounded in scripture, rooted in love, and engaged with brilliant and spirit-filled minds. If you have found yourself (rightfully!) unable to accept the horrifying implications of omnipotence but struggle to conceive of a God worth calling “God” ... good news! This is the book for you." - Sarah Lane Ritchie, Science & Religion Scholar
A seasoned interpreter presents a "principled approach," showing how the Bible, though written long ago, can speak authoritatively on contemporary ethical, doctrinal, and practical issues.
This book contrasts crucial issues in the Calvinist and Dispensational debate today. It argues that Calvinism touches nearly every aspect of Christian life, and discusses these issues in a clear language.
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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. The Oxford Handbook of Philosophical Theology attempts both to familiarize readers with the directions in which this scholarship has gone and to pursue the discussion into hitherto under-examined areas. Written by some of the leading scholars in the field, the essays in the Handbook are grouped in five sections. In the first ("Theological Prolegomena"), articles focus on the authority of scripture and tradition, on the nature and mechanisms of divine revelation, on the relation between religion and science, and on theology and mystery. The next section ("Divine Attributes") focuses on philosophical problems connected with the central divine attributes: aseity, omnipotence, omniscience, and the like. In Section Three ("God and Creation"), essays explore theories of divine action and divine providence, questions about petitionary prayer, problems about divine authority and God's relationship to morality and moral standards, and various formulations of and responses to the problem of evil. The fourth section ("Topics in Christian Philosophy") examines philosophical problems that arise in connection with such central Christian doctrines as the trinity, the incarnation, the atonement, original sin, resurrection, and the Eucharist. Finally, Section Five ("Non-Christian Philosophical Theology") introduces readers to work that is being done in Jewish, Islamic, and Chinese philosophical theology.
Only the most naïve or tendentious among us would deny the extent and intensity of suffering in the world. Can one hold, consistently with the common view of suffering in the world, that there is an omniscient, omnipotent, perfectly good God? This book argues that one can. Wandering in Darkness first presents the moral psychology and value theory within which one typical traditional theodicy, namely, that of Thomas Aquinas, is embedded. It explicates Aquinas's account of the good for human beings, including the nature of love and union among persons. Eleonore Stump also makes use of developments in neurobiology and developmental psychology to illuminate the nature of such union. Stump then turns to an examination of narratives. In a methodological section focused on epistemological issues, the book uses recent research involving autism spectrum disorder to argue that some philosophical problems are best considered in the context of narratives. Using the methodology argued for, the book gives detailed, innovative exegeses of the stories of Job, Samson, Abraham and Isaac, and Mary of Bethany. In the context of these stories and against the backdrop of Aquinas's other views, Stump presents Aquinas's own theodicy, and shows that Aquinas's theodicy gives a powerful explanation for God's allowing suffering. She concludes by arguing that this explanation constitutes a consistent and cogent defense for the problem of suffering.
Approaching God explores the ways in which phenomenology, metaphysics and theological enquiry can throw light upon each other. This is a matter of great interest and importance to the future of philosophical theology and the philosophy of religion. What, if anything, has philosophical reflection about God to contribute to Christian theology? And if indeed philosophy plays a positive role in theological reflection-what kind of philosophy? The first-person philosophical perspective of phenomenology or the objective philosophical perspective of metaphysics? Masterson devotes three chapters to, respectively, phenomenological, metaphysical, and theological approaches to God. Each are seen as animated by a first principle from which a comprehensive account of everything is said to follow-'Human Consciousness' in the case of phenomenology; 'Being' in the case of metaphysics; and 'God' in the case of theology. Although philosophers and theologians such as Ricoeur, Levinas, Kearney, Caputo, and Barth are considered briefly, Approaching God essentially provides a dialogue about theological and theistic issues between the phenomenological approach of the leading French Christian phenomenologist Jean-Luc Marion and the realist metaphysical approach of Aquinas. Masterson maintains that all three approaches are needed in trying to speak appropriately about God-they are irreducible but complementary.