This book takes on board the assumption that we should be naturalists, and argues that the position can accommodate the idea of God. Naturalism and theism are no longer logically incompatible, and the fashionable atheism of our times is shown to depend upon an unwarranted commitment to scientism and a questionable conception of God.

Is there such a thing as natural knowledge of God? C. Stephen Evans presents the case for understanding theistic arguments as expressions of natural signs in order to gain a new perspective both on their strengths and weaknesses. Three classical, much-discussed theistic arguments - cosmological, teleological, and moral - are examined for the natural signs they embody. At the heart of this book lie several relatively simple ideas. One is that if there is a God of the kind accepted by Christians, Jews, and Muslims, then it is likely that a 'natural' knowledge of God is possible. Another is that this knowledge will have two characteristics: it will be both widely available to humans and yet easy to resist. If these principles are right, a new perspective on many of the classical arguments for God's existence becomes possible. We understand why these arguments have for many people a continued appeal but also why they do not constitute conclusive 'proofs' that settle the debate once and for all. Touching on the interplay between these ideas and contemporary scientific theories about the origins of religious belief, particularly the role of natural selection in predisposing humans to form beliefs in God or gods, Evans concludes that these scientific accounts of religious belief are fully consistent, even supportive, of the truth of religious convictions.

This book argues that the phenomena of religion can not be reduced to the phenomena of biology.

Many philosophers believe that God has been put to rest. Naturalism is the default position, and the naturalist can explain what needs to be explained without recourse to God. This book agrees that we should be naturalists, but it rejects the more prevalent scientific naturalism in favour of an 'expansive' naturalism inspired by David Wiggins and John McDowell. It is argued that expansive naturalism can accommodate the idea of God, and that the expansive naturalist has unwittingly paved the way towards a form of naturalism which poses a genuine challenge to the atheist. It follows that the traditional naturalism versus theism debate must be reconfigured: naturalism and theism are no longer logically incompatible; rather, they can both be true. Fiona Ellis draws on a wide range of thinkers from theology and philosophy, and spans the gulf between analytic and continental philosophy. She tackles various philosophical problems including the limits of nature and the status of value; some theological problems surrounding the natural/supernatural relation, the Incarnation, and the concept of myth; and offers a model - inspired by the secular expansive naturalist's conception of philosophy - to comprehend the relation between philosophy and theology.

Without a proper understanding of sin, there can never be a proper understanding of the gospel. Sin is opposed both to God's will and to nature, leaving us in need of God's grace and redemption. This comprehensive exploration of the doctrine of sin looks at what the Bible teaches about sin's origin, nature, and consequences, engaging with historical and contemporary movements. Dealing with difficult issues such as original sin, angelic sin, corporate sin, greater and lesser sins, and more, this book ends with a discussion on divine grace, which is the only hope for the problem of sin.

The book '... should be assured of the attention of the many on both sides of the Atlantic who are fascinated by this subject.' John Hick

Many philosophers believe that God has been put to rest. Naturalism is the default position, and the naturalist can explain what needs to be explained without recourse to God. This book agrees that we should be naturalists, but it rejects the more prevalent scientific naturalism in favour of an 'expansive' naturalism inspired by David Wiggins and John McDowell. It is argued that expansive naturalism can accommodate the idea of God, and that the expansive naturalist has unwittingly paved the way towards a form of naturalism which poses a genuine challenge to the atheist. It follows that the traditional naturalism versus theism debate must be reconfigured: naturalism and theism are no longer logically incompatible; rather, they can both be true.0Fiona Ellis draws on a wide range of thinkers from theology and philosophy, and spans the gulf between analytic and continental philosophy. She tackles various philosophical problems including the limits of nature and the status of value; some theological problems surrounding the natural/supernatural relation, the Incarnation, and the concept of myth; and offers a model - inspired by the secular expansive naturalist's conception of philosophy - to comprehend the relation between philosophy and theology.

For many of us, the question of whether or not God exists is one of the most perplexing and profound questions of our lives, and numerous philosophers and theologians have debated it for centuries. Laura Ekstrom here takes a new look at the issue of God's existence by examining it against the reality of human suffering, bringing to the fore contentious presuppositions concerning agency and value at the core of the matter. When we survey the world, we observe an enormous amount of pain, including virtually unspeakable kinds of maltreatment and agony, many instances of which seem patently unfair, unearned, and pointless. This book argues that, in light of these observations, it is reasonable to conclude that God does not exist. The book unravels the extent and power of arguments from evil. Ekstrom provides a close investigation of a largely overlooked claim at the heart of major free-will-based responses to such arguments, namely that free will is worth it: sufficiently valuable to serve as the good that provides a God-justifying reason for permitting evil in the world. Through fresh examinations of traditional theodicies, Ekstrom develops an alternative line called divine intimacy theodicy, and makes an extended case for rejecting skeptical theism. The book takes up an argument from evil concerning a traditional doctrine of hell, which reveals a number of compelling issues concerning fault, agency, and blameworthiness. In response to recent work contending that the problem of evil is toothless because God is indifferent to human beings, Ekstrom defends the essential perfect moral goodness of God. She further tackles the question of whether or not it is possible to live a religious life as an agnostic or as an atheist. Through rigorous reflection, with deep respect for religious thought and experience, and with sensitivity to the range and kinds of suffering so many endure, Ekstrom firmly advances discussion of the problem of evil and paves the way for further scholarship in the philosophy of religion.

Longlisted for the National Book Award. Where did the ideas come from that became the cornerstone of American democracy? America’s founders intended to liberate us not just from one king but from the ghostly tyranny of supernatural religion. Drawing deeply on the study of European philosophy, Matthew Stewart brilliantly tracks the ancient, pagan, and continental ideas from which America’s revolutionaries drew their inspiration. In the writings of Spinoza, Lucretius, and other great philosophers, Stewart recovers the true meanings of “Nature’s God,” “the pursuit of happiness,” and the radical political theory with which the American experiment in self-government began.

Winner of the 2018 TGC Book Award for Christian Living “And God saw that it was good…” Look out over the world today, it seems a far cry from God’s original declaration. Pain, conflict, and uncertainty dominate the headlines. Our daily lives are noisy and chaotic—filled with too much information and too little wisdom. No wonder we often find it easier to retreat into safe spaces, hunker down in likeminded tribes, and just do our best to survive life. But what if God wants you to do more than simply survive? What if he wants you to thrive in this world, and be part of its redemption? What if you could rediscover the beauty and goodness God established in the beginning? By learning the lost art of discernment, you can. Discernment is more than simply avoiding bad things; discernment actually frees you to navigate the world with confidence and joy by teaching you how to recognize and choose good things. When you learn discernment and develop a taste for all that’s good, you will encounter God in remarkable new ways. Come, discover the God who not only made all things, but who will also make all things good once again.