The Veritas Series brings to market original volumes all engaging in critical questions of pressing concern to both philosophers, theologians, biologists, economists and more. The series aims to illustrate that without theology, something essential is lost in our account of such categories - not only in an abstract way but in the way in which we inhabit the world. The Veritas Series refuses to accept disciplinary isolation: both for theology and for other disciplines. The Recalcitrant Imago Dei offers a critical discussion of naturalism, the idea that all phenomena can be explained by the physical sciences. 'Moreland;s book is a masterpiece of clear, compelling, accessible arguments against naturalism, and a powerful defense of a Christian understanding of persons. This should be required reading for anyone interested in the philosophy of human nature and the debate between theism and naturalism today.' Charles Taliaferro, St Olaf Collage The Recalcitrant Imago Dei is a wonderful read. Chapter by chapter, Moreland systematically sets forth how naturalism denies what is so obvious about ourselves, which is that we are conscious, rational souls that have the power to make undetermined choices for purposes. The power of the book lies in the way that it makes clear how human beings becomeunrecognizable once naturalism has worked them over. Through page after page of careful argument, Moreland shows all of us how deeply unnatural the naturalist account of ourselves is.' Stewart Goetz, St Ursinus College 'Materialistic naturalism has, for some years, been the received wisdom in philosophy, as well as amongst much of the educated public. Many serious philosophical arguments have been brought against this ideology, but usually in a series of separate controversies. Professor Moreland's great service is to bring all these objections together, whilst adding his own original contributions, in a very effective anti-naturalist polemic. He shows us that the materialist world picture cannot accommodate the most basic phenomena of human life: It has no place for consciousness, free will, rationality, the human subject or any kind of intrinsic value. Materialism does not disprove these human realities, it is simply incapable of accounting for them in any remotely plausible way. I would add to the list of its failures that naturalism lacks even a coherent account of the physical world itself. Professor Moreland makes a very good case for saying that, as a serious world view, naturalism is a non-starter: more traditional, theistic philosophies fare much better in the face both of the phenomena and of argument.' Howard Robinson, University Professor in Philosophy, Central European University, Budapest J.P. Moreland's new book is a tour de force. In six clear, concise and tightly argued chapters, he raises profound objections to the attempts of modern naturalistic philosophers to accommodate human consciousness, free will, rationality, selfhood and morality within a purely physical world-view. He thereby significantly enhances the intellectual appeal of a theistic alternative. All open-minded-metaphysicians, philosophers of mind and philosophical theologians should read this book E. J. Lowe, Professor of Philosophy, Durham University

Science and Faith in Dialogue presents a cogent, compelling case for concordance between science and theism. The term theism refers, in this book, to the belief in God's existence. Within theology, the term theism is often used to convey a range of presuppositions about the nature and attributes of God. Based on scientific and natural theological perspectives, two pillars of natural theology are revisited: the Cosmological Argument and the Argument from Design. The book argues that modern science provides undeniable evidence and a scientific basis for these classical arguments to infer a rationally justifiable endorsement of theism as being concordant with reason and science – nature is seen as operating orderly on comprehensible, rational, consistent laws, in line with the conviction that God is Creator.

What, if anything remains of religion after the demise of traditional theism and the theologies based upon it? What are the consequences of so-called Post-theism for the modern scholarly study of religion (in Religionswissenschaft and philosophical theology or church dogmatics, in the philosophy of religion as well as in the more recent phenomenon of comparitive religious studies)? This volume collects some thirty articles written in honor of Professor Hendrik Johan Adriaanse whose intellectual trajectory, recounted here in extensive personal reflections, has lead to an incisive inquiry into the possibilities of thinking and experiencing "After Theism" (the title of a fundamental article reprinted here). Post-theism : Refraiming the Judeo-Christian Tradition raises this question from three different perspectives : first, by spelling out the historical and intellectual backgrounds that have led to the supposed end of theism as it had been known through the ages; secondly, by discussing the systematic relationship between the disciplines of theology and competing concepts of rationality; and, thirdly, by sketching out the contours of a philosophical thought that ventures beyond the most tenacious classical and modern presuppositions of theism. Along the way, the contributors explore a variety of ways in which the concepts and arguments, imagery and rhetoric of the Judeo-Christian traditions are in need and in the process of being constantly displaced. Henri Krop, Arie L. Molendijk and Hent de Vries teach Philosophy, the history of Christianity, and Metaphysics, respectively, at the Erasmus University, The University of Groningen, and the University of Amsterdam.

Events of Grace demonstrates that the Christian faith can be fully consistent with a scientific world view. Arguing for the compatibility of philosophical naturalism and existentialism, Hardwick shows how the content of faith can be interpreted entirely in terms of the possibilities of human existing. He gives a complete existential and naturalistic account of sin, faith, God, the knowledge of God, Christology and the eschatological symbols that articulate Christian hope in the encounter with suffering and death.

GK Chesterton said, "Anyone who takes down a piece of a fence should always first pause as to why it was put up in the first place." I give Chesterton credit for coming to the truth that we do, indeed, need a fence, but he missed the mark in not pausing long enough to question the fence itself. When the traditions in the Bible were altered and the fourth commandment became relative, an ancient wall was torn down, and in its place a fence was erected that merely resembles a wall. Ever since that time man has been tearing down and rebuilding this fence, and implicit in this ridiculous action lies the fact that the entire fence is inadequate. The anxious drive toward the security of ancient Babel has again emerged. It has taken sway over the average man's conviction and has undermined traditional values. This has destroyed the authority of the family and of religion, and placed that authority in the hands of the secular academy. This book demonstrates that without an orthodox religious practice, progressivism triumphs over traditional values, and erodes our way of life.