Most observers consider E Y Mullins, president of Southern Baptist Theological Seminary from 1899 to 1928, to be the most influential Southern Baptist theologian and denominational leader of the twentieth century. This title sets a fresh standard in Mullins study and in the study of Baptist history by restoring Mullins to his rightful place.

Die Reihe bietet ein Publikationsforum für innovative Arbeiten zu allen Themengebieten der analytischen Philosophie. Der Schwerpunkt liegt auf den Disziplinen der theoretischen Philosophie: Metaphysik, Ontologie, Erkenntnistheorie, Sprachphilosophie, Logik. Willkommen sind auch Beiträge zur Geschichte der Philosophie, wenn die systematische Durchdringung der gewählten Themen im Vordergrund steht. In Philosophical Analysis werden Monographien und Sammelbände mit hohem wissenschaftlichem Anspruch publiziert.

Mathematics and Religion: Our Languages of Sign and Symbol is the sixth title published in the Templeton Science and Religion Series, in which scientists from a wide range of fields distill their experience and knowledge into brief tours of their respective specialties. In this volume, Javier Leach, a mathematician and Jesuit priest, leads a fascinating study of the historical development of mathematical language and its influence on the evolution of metaphysical and theological languages. Leach traces three historical moments of change in this evolution: the introduction of the deductive method in Greece, the use of mathematics as a language of science in modern times, and the formalization of mathematical languages in the nineteenth and twentieth centuries. As he unfolds this fascinating history, Leach notes the striking differences and interrelations between the two languages of science and religion. Until now there has been little reflection on these similarities and differences, or about how both languages can complement and enrich each other.

In this controversial book, philosopher and psychoanalyst Jon Mills argues that God does not exist; and more provocatively, that God cannot exist as anything but an idea. Put concisely, God is a psychological creation signifying ultimate ideality. Mills argues that the idea or conception of God is the manifestation of humanity’s denial and response to natural deprivation; a self-relation to an internalized idealized object, the idealization of imagined value. After demonstrating the lack of any empirical evidence and the logical impossibility of God, Mills explains the psychological motivations underlying humanity’s need to invent a supreme being. In a highly nuanced analysis of unconscious processes informing the psychology of belief and institutionalized social ideology, he concludes that belief in God is the failure to accept our impending death and mourn natural absence for the delusion of divine presence. As an alternative to theistic faith, he offers a secular spirituality that emphasizes the quality of lived experience, the primacy of feeling and value inquiry, ethical self-consciousness, aesthetic and ecological sensibility, and authentic relationality toward self, other, and world as the pursuit of a beautiful soul in search of the numinous. Inventing God will be of interest to academics, scholars, lay audiences and students of religious studies, the humanities, philosophy, and psychoanalysis, among other disciplines. It will also appeal to psychotherapists, psychoanalysts and mental health professionals focusing on the integration of humanities and psychoanalysis.

We live in a profoundly spiritual age, but not in any good way. Huge swaths of American culture are driven by manic spiritual anxiety and relentless supernatural worry. Radicals and traditionalists, liberals and conservatives, together with politicians, artists, environmentalists, followers of food fads, and the chattering classes of television commentators: America is filled with people frantically seeking confirmation of their own essential goodness. We are a nation desperate to stand of the side of morality--to know that we are righteous and dwell in the light. In An Anxious Age, Joseph Bottum offers an account of modern America, presented as a morality tale formed by a collision of spiritual disturbances. And the cause, he claims, is the most significant and least noticed historical fact of the last fifty years: the collapse of the mainline Protestant churches that were the source of social consensus and cultural unity. Our dangerous spiritual anxieties, broken loose from the churches that once contained them, now madden everything in American life. Updating The Protestant Ethic and the Sprit of Capitalism, Max Weber's sociological classic, An Anxious Age undertakes two case studies of contemporary social classes adrift in a nation without the religious understandings that gave them meaning. Looking at the college-educated elite he calls "the Poster Children," Bottum sees the post-Protestant heirs of the old mainline Protestant domination of culture: dutiful descendants who claim the high social position of their Christian ancestors even while they reject their ancestors' Christianity. Turning to the Swallows of Capistrano, the Catholics formed by the pontificate of John Paul II, Bottum evaluates the early victories--and later defeats--of the attempt to substitute Catholicism for the dying mainline voice in public life. Sweeping across American intellectual and cultural history, An Anxious Age traces the course of national religion and warns about the strange angels and even stranger demons with which we now wrestle. Insightful and contrarian, wise and unexpected, An Anxious Age ranks among the great modern accounts of American culture.

Book description to come.

This comprehensive survey of religion and its profound effects on history provides a historical context for in-depth analysis of theological, social, and political themes in which religion plays a major role. George Walsh first traces the rise and impact of primitive religions. He looks at Indian traditions, including Hinduism, Buddhism, and Jainism and analyzes the Semitic tradition of Judaism and Christianity and the evolving conception of a personal God. He discusses the history and chief doctrines of Islam as well, with its fundamental respect for desert tribal values and its emphasis on both the authority of God and the brotherhood of believers. Walsh then compares Judaism and Christianity. He sees Judaism as marked by a profound ambivalence between the values of tribal, nomadic desert life and the values of urban civilization, individualism, and collectivism. Judaism is "this-worldly," but the Christian worldview is "other-wordly." Walsh closes with a timely discussion of the ethical, political, and economic teachings of the Judeo-Christian tradition, focusing specifically on their differing attitudes toward sex, reproduction, and marriage; their basic views of mind and body; and man's relation to God.