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God Under Fire: Modern Scholarship Reinvents God (English Edition) Format Kindle
|Longueur : 346 pages||Word Wise: Activé||Confort de lecture: Activé|
|Page Flip: Activé||Langue : Anglais|
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Description du produit
Biographie de l'auteur
Douglas S. Huffman (PhD, Trinity Evangelical Divinity School) is Professor and Chair of Biblical and Theological Studies at Talbot School of Theology, Biola University, La Mirada, California. Huffman is author of The Handy Guide for New Testament Greek and Verbal Aspect Theory and the Prohibitions in the Greek New Testament, and he is editor of Christian Contours.
Eric L. Johnson (PhD, Michigan State University) is an associate professor of personality and pastoral theology at Southern Baptist Theological Seminary in Louisville, Kentucky. Johnson has written articles for the Journal of Psychology and Theology, Journal of Psychology and Christianity, Baker Encyclopedia of Psychology, and the Journal of Evangelical Theological Society.
Doug Geivett is a professor of philosophy at Talbot School of Theology, Biola University. Dr. Geivett served as the college pastor of a church in Washington and the Church of the Open Door in Southern California.
James Spiegel holds a PhD from Michigan State University and currently teaches philosophy at Taylor University. He is the author of several books, including the award-winning How to Be Good in a World Gone Bad. Spiegel is a frequent speaker at Christian colleges, conferences, churches, and on radio programs. He lives in Fairmount, Indiana, with his wife, Amy, and their four children, Bailey, Samuel, Magdalene, and Andrew.
William Lane Craig (PhD, University of Birmingham, England) is research professor of philosophy at Talbot School of Theology, Biola University and lives in Marietta, GA. --Ce texte fait référence à l'édition kindle_edition.
Détails sur le produit
- ASIN : B000S1MB9O
- Éditeur : Zondervan Academic (15 décembre 2009)
- Langue : Anglais
- Taille du fichier : 1576 KB
- Utilisation simultanée de l'appareil : Jusqu'à 5 appareils simultanés, selon les limites de l'éditeur
- Synthèse vocale : Activée
- Lecteur d’écran : Pris en charge
- Confort de lecture : Activé
- X-Ray : Non activée
- Word Wise : Activé
- Nombre de pages de l'édition imprimée : 346 pages
- Classement des meilleures ventes d'Amazon : 1,813,622 en Boutique Kindle (Voir les 100 premiers en Boutique Kindle)
- Commentaires client :
Meilleurs commentaires provenant d’autres pays
The editors state, "Admittedly, of the positions examined in this book, open theism is the closest to historic Christianity, and Christian theists should be grateful for whatever beliefs open theists share with us... Nevertheless, the contributors spend a good deal of time in this book interacting with open theism... In addition, open theism offers a recently developed, novel view of God... which requires thoughtful cross-examination... if the model of God of open theism can be shown to be inadequate, the other models of the alternate Christian theologies all likewise perish." (Pg. 28) They add, "a purpose of this book is to underscore our overall continuity with the theologians of the early church and medieval periods regarding the doctrine of God." (Pg. 30)
One essayist states, "Perhaps some early Christians who were overly influenced by some aspects of Greek philosophy did that. But if so, the fathers of the church long ago tackled them and produced a doctrine of God that is both faithful the the Scriptures and confirmed by the daily experience of Christian believers. Their theology has proved its worth over time... it has held up well, even in the face fo modern challenges... Its modern detractors have not proved their case. Until they do, we may confidently assert that classical theism wil continue to bear witness to the biblical faith for the foreseeable future." (Pg. 117)
William Lane Craig asserts, "Not only are there BIBLICAL grounds for affirming God's foreknowledge of future contingents, but there are good PHILOSOPHICAL reasons for thinking that God foreknows the future... Now the greatest conceivable being ... must be all-knowing or omniscient. For ignorance is an imperfection... Therefore, is there are truths about future contingents, God, as an omniscient being, must know these truths... In other words, he knows what will happen." (Pg. 143-144)
Another essayist admits, "It is now commonly remarked that what Christian philosophers offer in response to the theoretical or philosophical problem of evil is pastorally inadequate. Indeed, it is so woefully inadequate that those confronted with the religious or pastoral problem of evil are strongly advised to resist the temptation to trot our standard philosophical replies to the theoretical problem of evil as if this will somehow speak to the existential need of the moment. This seems to me to be generallly good advice that philosophers would do well to heed." (Pg. 163)
Another notes, "In [the open theist's] own view, God must have known in advance that horrendous evils could result if he created this world. God's knowledge of the real possibility of such evils is no less a reason for God to abstain from creation than God's foreknowledge of such evils would be. In fact, if God would not be sure in advance of creating this world that its evils would not be too severe to justify his permission of them by his creation of this world, than [the open theist's] assumption is more telling against his open theism than it is against a classical view of omniscience, according to which God has infallible foreknowledge of all free acts. (Pg. 184) He adds, "It is logically possible that God has a morally sufficient reason for permitting every evil there is, including heinous inscrutable evils. This we may know even if we do not know that there actually are morally justifying reasons for God's permission of the evils that exist. Still less are we required to know what reasons actually do justify God's permission of each instance of evil, if indeed they are justified." (Pg. 186)
This collection will be of great interest to thoughtful evangelicals dealing with current issues such as open theism.