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 is a clear Bible-based refutation of those who teach that God does not know the future. It established by careful detailed exegesis from the Greek and Hebrew text that God not only knows the future, He controls it.

"Few who occasionally read the Bible are aware of the awe-inspiring and worship-provoking grandeur of the divine character. That God is great in wisdom, wondrous in power, yet full of mercy is assumed by many as common knowledge. But to entertain anything approaching an adequate conception of His being, nature, and attributes, as revealed in the Scripture, is something which very few people in these degenerate times have done. God is solitary in His excellency. "Who is like unto Thee, O LORD, among the gods? who is like Thee, glorious in holiness, fearful in praises, doing wonders?" (Ex. 15:11). Arthur Walkington Pink was an English Christian evangelist and Biblical scholar known for his staunchly Calvinist and Puritan-like teachings. Though born to Christian parents, prior to conversion he migrated into a Theosophical society (an occult gnostic group popular in England during that time), and quickly rose in prominence within their ranks. His conversion came from his father's patient admonitions from Scripture. It was the verse, Proverbs 14:12, 'there is a way which seemeth right unto a man, but the end thereof are the ways of death, ' which particularly struck his heart and compelled him to renounce Theosophy and follow Jesus.

Can we know anything about God apart from the Bible? Many Protestant Christians are suspicious of natural theology, which claims that we can learn about God through revelation outside the Bible. How can we know anything about God apart from Scripture? In Nature's Case for God, distinguished theologian John Frame argues that Christians are not forbidden from seeking to learn about God from his creation. In fact, the Bible itself shows this to be possible. In nine short and lucid chapters that include questions for discussion, Frame shows us what we can learn about God and how we relate to him from the world outside the Bible. If the heavens really do declare the glory of God, as the psalmist claims, it makes a huge difference for how we understand God and how we introduce him to those who don't yet know Christ.

"A devastating attack upon the dominance of atheism in science today." Giovanni Fazio, Senior Physicist, Harvard-Smithsonian Center for Astrophysics The debate over the ultimate source of truth in our world often pits science against faith. In fact, some high-profile scientists today would have us abandon God entirely as a source of truth about the universe. In this book, two professional astronomers push back against this notion, arguing that the science of today is not in a position to pronounce on the existence of God—rather, our notion of truth must include both the physical and spiritual domains. Incorporating excerpts from a letter written in 1615 by famed astronomer Galileo Galilei, the authors explore the relationship between science and faith, critiquing atheistic and secular understandings of science while reminding believers that science is an important source of truth about the physical world that God created.

Hurting people ask heart-felt questions about God and suffering. Some "answers" they receive appeal to mystery: “God’s ways are not our ways”. Some answers say God allows evil for a greater purpose. Some say evil is God's punishment. The usual answers fail. They don't support the truth that God loves everyone all the time. God Can't gives a believable answer to why a good and powerful God doesn't prevent evil. Author Thomas Jay Oord says God’s love is inherently uncontrolling. God loves everyone and everything, so God can't control anyone or anything. This means God cannot prevent evil singlehandedly. God can’t stop evildoers, whether human, animal, organism, or inanimate objects and forces. In God Can't, Oord gives a plausible reason why some are healed, but many others are not. God always works to heal everyone, but sometimes our bodies, organisms, or other creatures do not cooperate with God's healing work. Or the conditions of creation are not right for the healing God wants to do. Some people think God causes or allows suffering to teach us lessons or build our character. God Can't disagrees. Oord says God squeezes good from the evil God didn’t want in the first place. God uses pain and suffering without willing or even allowing it. Most people think God can overcome evil singlehandedly. In God Can't, Oord says God needs cooperation for love to reign now and later. This leads to a better view of the afterlife called “relentless love.” It rejects traditional ideas of heaven, hell, and annihilation. Relentless love holds to the possibility all creatures and all creation will respond to God’s love. God Can't is written in understandable language. As a world-renown theologian, Thomas Jay Oord brings credibility to the book’s radical ideas. He explains these ideas through true stories, illustrations, and scripture. God Can't is for those who want answers to tragedy, abuse, and other evils that make sense! What They're Saying... “If conventional notions of God make less and less sense to you, you’ll find Thomas Jay Oord’s new book a breath of fresh air. Simply put, “God Can’t” presents an understanding of God that thoughtful, ethical people can believe in.” -- Brian D. McLaren, author of The Great Spiritual Migration "I did not want this book to end. I wish Dr. Oord had written it 100 years ago, or 1000 years ago... To find your understanding of life and your love for God renewed, read this book." -- Dr. Karen Strand Winslow, Ph.D., Biblical and Jewish Studies Professor of Bible, Azusa Pacific University "As a clinical psychologist working with people in trauma, I owe Thomas Jay Oord an enormous debt of gratitude for recasting the so-called problem of evil in terms that are conceptually satisfying, theologically consistent, and pastorally liberating.” -- Dr Roger Bretherton- Principal Lecturer at the University of Lincoln (UK), Chair of the British Association of Christians in Psychology “Victims of trauma sometimes hear theological responses that imply their suffering is somehow “God’s will." A more careful theological reflection on the nature of the power of a God who is love can help. Oord gives us a clear and compelling alternative in this profoundly insightful and admirably concrete and accessible book.” -- Dr. Anna Case-Winters, Professor of Theology at McCormick Theological Seminary “I know of no book that speaks to suffering with the depth of theological sophistication and psychological sensitivity as God Can’t. This book is a rare combination of depth and accessibility, truly written for the wounded. I recommend it to my students, parishioners, and therapy clients.” -- Dr. Brad D. Strawn, Professor of the Integration of Psychology and Theology, Fuller Theological Seminary

Dr. Robert Morey's study of natural law and natural theology raises important questions that every Bible-believer will want answered. His careful study and explanation of various Bible passages will yield a useful orientation to the classic arguments furnished us by the Reformers and their faithful heirs. Dr. Nelson Kloosterman The present volume presents a devastating critique of natural theology and natural law. Its argument is solidly biblical, and its accumulation of biblical data is overwhelming. I hope that God prospers it so that many will read it and take heed. Dr. John Frame A.W. Tozer said, "the most important thing about any person is what comes into their mind when they think of the word God." If you digest Dr. Morey's book, you will think of 'God' as the glorious One depicted in Holy Scripture." John G. Reisinger, I appreciate Dr. Morey's emphasis on making the Bible alone the theoretical basis for science and the arts. All throughout the book he consistently points to the Scriptures as the basis for sustaining everything else. Dr. Simon Kistemaker

Recent decades have seen a fertile period of theorizing within mainstream epistemology which has had a dramatic impact on how epistemology is done. Investigations into contextualist and pragmatic dimensions of knowledge suggest radically new ways of meeting skeptical challenges and of understanding the relation between the epistemological and practical environment. New insights from social epistemology and formal epistemology about defeat, testimony, a priority, probability, and the nature of evidence all have a potentially revolutionary effect on how we understand our epistemological place in the world. Religion is the place where such rethinking can potentially have its deepest impact and importance. Yet there has been surprisingly little infiltration of these new ideas into philosophy of religion and the epistemology of religious belief. Knowledge, Belief, and God incorporates these myriad new developments in mainstream epistemology, and extends these developments to questions and arguments in religious epistemology. The investigations proposed in this volume offer substantial new life, breadth, and sophistication to issues in the philosophy of religion and analytic theology. They pose original questions and shed new light on long-standing issues in religious epistemology; and these developments will in turn generate contributions to epistemology itself, since religious belief provides a vital testing ground for recent epistemological ideas.

Telling the fascinating stories of Copernicus, Kepler, Galileo, Newton and Pascal, Charles E. Hummel provides a historical perspective on the relationship between science and Christianity.

Have you ever asked yourself what changed when you were "born again?" You look in the mirror and see the same reflection - your body hasn't changed. You find yourself acting the same and yielding to those same old temptations - that didn't seem to change either. So you wonder, Has anything really changed? The correct...