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The perception that life on other planets would be, problematic for religious people, and indeed for religion itself, is a longstanding one. It is partially rooted in fact: astrobiological speculations have, on occasion, engendered religious controversies. Historical discussions are often far more nuanced, and less one-sided than often imagined. 'Exotheology' is a lively subdiscipline within several religious traditions. This Element offers a wide-ranging introduction to the multifarious 'problems of God and astrobiology', real and perceived. It covers major topics within Christian theology (e.g., creation, incarnation, salvation), as well as issues specific to Judaism, Islam, Buddhism, and Hinduism. It also discusses the very different perspectives offered by other (non)religious traditions, including Mormonism, various 'alien-positive' new religious movements (e.g., Heaven's Gate, Scientology, Raëlism), and the 'Ancient Astronaunt' theories popularized by Erich von Dāniken and the History channel's Ancient Aliens.
In this Element atheists cite animal pain as compelling evidence against the existence of the loving God portrayed in the Judeo-Christian Bible. William Rowe, Paul Draper, Richard Dawkins and others claim widespread unnecessary suffering exists in nature and challenge theism with the Evidential Problem of Natural Evil. This Element engages the scientific literature in order to evaluate the validity of those claims and offers a theodicy of God's providential care for animals through natural pain mitigating processes.
When it comes to what many of us think of as the deepest questions of existence, the answers can seem difficult to make out. This difficulty, or ambiguity, is the topic of this Element. The Element begins by offering a general account of what evidential ambiguity consists in and uses it to try to make sense of the idea that our world is religiously ambiguous in some sense. It goes on to consider the questions of how we ought to investigate the nature of ultimate reality and whether evidential ambiguity is itself a significant piece of evidence in the quest.
Humans continually make judgments that some things have more value than others. Plausibly, it is largely through our value judgments that God intends to guide us in setting priorities and goals. This Element surveys leading accounts of what value judgments are exactly. It then explores the particular values we are apparently sensitive to when making two judgments endemic to human life: about what makes a life good, and about who deserves a good life. Connections are made between differing analyses of human value judgments and views about God's character and the goals God is prompting us to pursue.
The world's major monotheistic religions share the view that God acts in the world. This Element discusses the nature of divine action, with a specific focus on miracles or 'special' divine acts. Miracles are sometimes considered problematic. Some argue that they are theologically untenable or that they violate the laws of nature. Others claim that even if miracles occur, it is never rational to believe in them based on testimony. Still others maintain that miracles are not within the scope of historical investigation. After addressing these objections, the author examines the function of miracles as 'signs' in the New Testament.
David Hume (1711-1776) is one of the foremost critics of attempts to provide rational arguments in support of traditional Christian theism in Western philosophy. In this Element, the authors examine Hume's chief objections to the cosmological argument, the design argument, and the argument from miracles, along with some main responses to these objections. The authors also examine Hume's seminal version of the argument from evil, which is deployed in an effort to show that traditional Christian theism is lacking in coherent meaning. Drawing on recent developments in Hume scholarship according to which Hume's ultimate philosophical aim was to further an anti-Christian agenda, an attempt is made to situate Hume's writings on God and religion in an unfolding narrative that is impacted throughout by the trenchant religious criticisms of Hume's chief philosophical predecessor, Thomas Hobbes.
Religious believers are often commanded to love like God. On classical accounts, God seems a poor model for human beings: an immutable and impassable being seems incapable of the kind of episodic emotion (sympathy, empathy) that seems required for the best sorts of human love. Models more conducive to human love, on the other hand, are often rejected because they seem to limit God's power and glory. This Element looks first at God and then divine love within the Abrahamic traditions—Islam, Christianity and Judaism. It will then turn to love and the problem of hell, which is argued as primarily a problem for Christians. The author discusses the kind of love each tradition asks of humans and wonders, given recent work in the relevant cognitive and social sciences, if such love is even humanly possible. This title is also available as Open Access on Cambridge Core.
Science and Religion have often intersected on issues. However, no set of current scientific advances is more promising and problematic for religious (or non-religious) individuals than those that fall under the heading of Human Genetic Engineering, as these advances have the potential not only to cure human disease, remove undesirable human traits, and enhance desirable human traits but to pass on these modifications to future generations. This Element is an introductory overview of these advances, the ethical issues they raise, and the lines of reasoning, including religious lines of reasoning, used to support or challenge these advances. The author's goal is to suggest a way of assessing these advances that will give us, whether religious or not, a solid basis for deciding these issues for ourselves and engaging in respectful, constructive dialog with others.
This Element is an overview of the Catholic conception of God and of philosophical problems regarding God that arose during its historical development. After summarizing key Catholic doctrines, the first section considers problems regarding God that arose because Catholicism originally drew on both Jewish and Greek conceptions of God. The second section turns to controversies regarding God as Trinitarian and incarnate, which arose in early church councils, with reference to how that conception developed during the Middle Ages. In the third section, the author considers problems regarding God's actions towards creatures, including creation, providence, predestination, and the nature of divine action in itself. Finally, the last section considers problems regarding how we relate to God. The Element focuses on tensions among different Catholic spiritualities, and on problems having to do with analogical language about God and human desire for God.
Questions are raised about Christian philosophy and God. Is Christian philosophy truly philosophical? Is it Biblical? Is it capable of addressing God, a profoundly transcendent being? Does appealing to a God's eye point of view make sense? Can Christian philosophy respect religious diversity? While the integrity of Christian philosophy is defended, questions are raised about its relationship to the overall practice of philosophy. Christian philosophers value drawing others to Christian faith. Are Christian apologetics compatible with philosophy? This Element concludes with reflection on when it may be philosophically acceptable to appeal to mystery.
Classical theists hold that God is omnipotent. But now suppose a critical atheologian were to ask: Can God create a stone so heavy that even he cannot lift it? This is the dilemma of the stone paradox. God either can or cannot create such a stone. Suppose that God can create it. Then there's something he cannot do – namely, lift the stone. Suppose that God cannot create the stone. Then, again, there's something he cannot do – namely, create it. Either way, God cannot be omnipotent. Among the variety of known theological paradoxes, the paradox of the stone is especially troubling because of its logical purity. It purports to show that one cannot believe in both God and the laws of logic. In the face of the stone paradox, how should the contemporary analytic theist respond? Ought they to revise their belief in theology or their belief in logic? Ought they to lose their religion or lose their mind?
Central to the teachings of Christianity is a puzzle: on the one hand, sin seems something that humans do not do freely and so cannot be not responsible for, since it is unavoidable; on the other hand, sin seems something that we must be responsible for and so do freely, since we are enjoined to repent of it, and since it makes us liable to divine condemnation and forgiveness. After laying out the puzzle in more depth, this Element considers three possible responses—libertarian, soft determinist, and free-will skeptic—and weighs the costs and benefits of each.
Suffering is ubiquitous. Quests to make sense of it in relation to the existence of God – and to find meaning in our lives in the face of it – are significant aspects of the human experience. Evil and Theodicy motivates the project of theodicy by examining arguments rooted in evil against God's existence and by critically assessing the response of skeptical theism. Ekstrom explores eight different lines of theodicy. She argues that, even if the prospects for theodicy are dim with respect to defending the rationality of theistic belief in light of suffering, nonetheless, work in theodicies is practically useful.
This Element discusses the relationship between Christianity and evolutionary theory, with special emphasis on Darwinian evolutionary theory (Darwinism). The Creationists argue that the two are incompatible and it is religion that is the truth and Darwinism the falsity. The New Atheists argue that the two are incompatible and it is religion that is the falsity and Darwinism the truth. Through a careful examination of both Darwinian theory and Christianity, it is shown that both extremes are mistaken. It is accepted that there are difficult issues to be solved, for example the problem of evil - which some think is exacerbated by Darwinism - and the necessarily appearance of Homo sapiens - which is problematic if evolutionary theory does not guarantee progress and the evolution of humans as the apotheosis. It is argued that there are ways forward, and Christianity and evolutionary thinking can be shown compatible.
How is God related to the state? Could the existence of robust political authority somehow be evidence for God? In this Element, the author explores these questions, pro and con, looking at various major positions. At the start of the volume, they defend a political argument for God's existence. Having motivated a theistic account of political authority, they then discuss the role God plays or could play in classical liberalism, Marxism, and postliberalism. While they sympathetically survey each political theory in turn, at the end of each section, they raise various objections to the view being discussed. Finally, at the end of the Element, the author articulates desiderata for theists who are looking for political frameworks.
'Orthodoxy' and 'heresy' are essential categories by which the 'Catholic' theological tradition evaluates the (im)propriety of various beliefs and practices relative to its non-negotiable commitments. This Element sketches moments in the development of Christian 'orthodoxy' and 'heresy' in time, as much in the Old and New Testament as in the history of the Church. It also touches upon the vexed theological-methodological question of the relation between Scripture and ecclesial Tradition before concluding with a critique of the 'Catholic' tradition's preoccupation with 'orthodoxy' and 'heresy' in favor of a Christian theology 'without anathemas' that is concerned only for truth.
Much has been written on the relationship between the nature of temporal reality and the God of Classical Theism. Despite the popularity of this general area, what the physics and metaphysics of spacetime might mean for specific theological doctrines has received less attention. Recently, however, interest in this rich and dynamic interplay of ideas has seen rapid growth. This Element provides both an introduction to the physics and metaphysics of spacetime and a jumping-off point for understanding how these can – and in fact should – inform both Christian theology and the philosophy of religion more generally. The author will argue that the nature of spacetime raises particular and pressing problems for Christianity, specifically the interrelated doctrines of salvation and eschatology, and explore whether adequate solutions to these problems are available.
If God exists and is perfectly good, God tries to guide people. A twofold question then arises: How does God (try to) guide people, and to what end? Problems of divine guidance for humans, according to this volume, are real and serious, but they are manageable once we clarify the kind of God at issue. According to the volume's main thesis, if God has a perfect moral character accompanied by certain redemptive purposes for humans, the puzzling nature of divine guidance for them need not preclude the reality of such guidance. It is, this volume contends, a live option for God to guide or lead humans toward goodness, even if the leading is not fully explainable by humans. The voluntary moral attraction of cooperative humans by divine goodness is central to divine guidance, and it can illuminate the kind of evidence to be expected from God.