Bøker i Philosophy of Religion-serien

In this monograph, I argue that Satan was not perceived as a universal malevolent deity, the embodiment of evil, or the "ruler of Pandaemonium" within first century Christian literature or even within second and third century Christian discourses as some scholars have insisted. Instead, for early "Christian" authors, Satan represented a pejorative term used to describe terrestrial, tangible, and concrete social realities, perceived of as adversaries. To reach this conclusion, I explore the narrative character of Satan selectively within the Hebrew Bible, intertestamental literature, Mark, Matthew, Luke, Q, the Book of Revelation, the Nag Hammadi texts, and the Ante-Nicene fathers.I argue that certain scholars' such as Jeffrey Burton Russell, Miguel A. De La Torre, Albert Hernandez, Peter Stanford, Paul Carus, and Gerd Theissen, homogenized reconstructions of the "New Testament Satan" as the universalized incarnation of evil and that God's absolute cosmic enemy is absent from early Christian orthodox literature, such as Mark, Matthew, Luke, Q, the Book of Revelation, and certain writings from the Ante-Nicene Fathers. Using Jonathan Z. Smith's essay Here, There, and Anywhere, I suggest that the cosmic dualist approach to Satan as God's absolute cosmic enemy resulted from the changing social topography of the early fourth century where Christian "insider" and "outsider" adversaries were diminishing. With these threats fading, early Christians universalized a perceived chaotic cosmic enemy, namely Satan, being influenced by the Gnostic demiurge, who disrupts God's terrestrial and cosmic order. Therefore, Satan transitioned from a "here," "insider," and "there," "outsider," threat to a universal "anywhere" threat. This study could be employed as a characterization study, New Testament theory and application for classroom references or research purposes.

How does Christian philosophy address phenomena in the world? Felix O Murchadha believes that seeing, hearing, or otherwise sensing the world through faith requires transcendence or thinking through glory and night (being and meaning). By challenging much of Western metaphysics, O Murchadha shows how phenomenology opens new ideas about being, and how philosophers of "e;the theological turn"e; have addressed questions of creation, incarnation, resurrection, time, love, and faith. He explores the possibility of a phenomenology of Christian life and argues against any simple separation of philosophy and theology or reason and faith.

Technology is growing at an exponential rate vis-à-vis humanity's ability to control it. Moreover, the numerous ethical issues that technology raises are also troubling. These statements, however, may be alarmist-since Telus would tell us "The Future is Friendly".The Modernist vision of the future was utopic, for instance Star Trek of the 1960s. But postmodern views, such as are found in Blade Runner 2049, are dystopic. Theology is in a unique interdisciplinary position to deal with the many issues, pro and con, that technology raises. Even theologians like Origen in the third century and Aquinas in the thirteenth century made forays into Artificial Intelligence and surrounding issues (they just didn't know it at the time). Artificial Intelligence (AI) and Transhumanism raise questions about what it means to be human. What is consciousness? What is soul? What are life and death? Can technology really save us and give us eternal life?Theology is in a unique position to handle these questions and issues. This book also has practical applications in terms of ecclesiology (church) in the context of the COVID-19 pandemic-both in terms of what it means to be a church and in terms of the sacraments or ordinances. Is there such a thing as a "Virtual Church" or must we gather physically to constitute one? Are Baptism and Communion legitimate if one is not physically in a church building but are "online"? This book struggles with these and many other questions which will help the scholar or reader make up their own minds, however tentatively.

The Exodus has a risky and combative character that links individuals to their unconscious, to the uncertainty of their reality, and to the possibility of the disturbing event of the incalculable arrival of the Other. This encounter with the unknown does not expect a messianic salvation but a human solution, which is aware that change requires the abandonment of self-referential identities. This eccentricity is more than evasive desertion or escapism, but an experiment with new modes of organizing community that grows on the responsibilities that go with it.This collected volume gathers contemporary philosophical perspectives on the Exodus, examining the story's symbolic potentials and dynamics in the light of current social political events. The imagination of the Promised Land, the figure of the migrant, the provisional and precarious dwelling of the camp, the promise of a better future or the gradual estrangement from inherited habits are all challenges of our time that are already conceptualized in the Exodus. The authors reaffirm the pertinence of the story by addressing the fundamental link between the ancient narrative and the human condition of the 21st century.

Presents an account of the religious dimension of Jacques Derrida's thought.

A chronological consideration of Heidegger's texts that assesses his achievement as a thinker, while pointing to the sources of his political and ethical failure. This work addresses the religious significance of Heidegger's thought.

Exploring the first-person narratives of three figures from the Christian, Jewish, and Islamic mystical traditions - St Teresa of Avila, Rabbi Dov Baer, and Ruzbihan Baqli, this title provides a phenomenology of mysticism based in the Abrahamic religious traditions.

Applying an ever more radical hermeneutics (including Husserlian and Heideggerian phenomenology, Derridian deconstruction, and feminism), John D. Caputo breaks down the name of God in this irrepressible book. Instead of looking at God as merely a name, Caputo views it as an event, or what the name conjures or promises in the future. For Caputo, the event exposes God as weak, unstable, and barely functional. While this view of God flies in the face of most religions and philosophies, it also puts up a serious challenge to fundamental tenets of theology and ontology. Along the way, Caputo's readings of the New Testament, especially of Paul's view of the Kingdom of God, help to support the "e;weak force"e; theory. This penetrating work cuts to the core of issues and questions-What is the nature of God? What is the nature of being? What is the relationship between God and being? What is the meaning of forgiveness, faith, piety, or transcendence?-that define the terrain of contemporary philosophy of religion.

Offers a bold and original view of what philosophical anthropology might look like

Presses contemporary philosophy of religion toward a new modes of thinking about God

Kierkegaard''s God and the Good Life focuses on faith and love, two central topics in Kierkegaard''s writings, to grapple with complex questions at the intersection of religion and ethics. Here, leading scholars reflect on Kierkegaard''s understanding of God, the religious life, and what it means to exist ethically. The contributors then shift to psychology, hope, knowledge, and the emotions as they offer critical and constructive readings for contemporary philosophical debates in the philosophy of religion, moral philosophy, and epistemology. Together, they show how Kierkegaard continues to be an important resource for understandings of religious existence, public discourse, social life, and how to live virtuously.