A child catches a rare brain virus and is affected for life. A father dies in a plane crash. A dictator murders millions. Why doesn't God do something about things like this? Why does he allow them to happen? In fact, can we still believe in God in the face of all the suffering and pain in the world? John Dickson looks honestly at theses questions and provides some compelling answers. He looks briefly at the alternative explanations for suffering provided by Hinduism, Buddhism, Islam and Atheism, before turning to what the Bible itself says about God, justice and suffering.

The final book of the Bible, Revelation prophesies the ultimate judgement of mankind in a series of allegorical visions, grisly images and numerological predictions. According to these, empires will fall, the "Beast" will be destroyed and Christ will rule a new Jerusalem. With an introduction by Will Self.

This classic is organized as follows: Introduction Containing Explanations of Terms and General Positions Chapter I. Wherein Is Considered, What Reason Teaches Concerning This Affair. Section I. Some things observed in general, which reason dictates Section II. Some further observations concerning those things which reason leads us to suppose God aimed at in the creation of the world Section III. Wherein it is considered how, on the supposition of God’s making the aforementioned things his last end, he manifests a supreme and ultimate regard to himself in all his works Section IV. Some objections considered, which may be made against the reasonableness of what has been said of God making himself his last end. Chapter II. Wherein If It Is Inquired, What Is To Be Learned From Holy Scriptures, Concerning God’s Last End In The Creation Of The World Section I. The Scriptures represent God as making himself his own last end in the creation of the world Section II. Wherein some positions are advanced concerning a just method of arguing in this affair, from what we find in the Holy Scriptures Section III. Particular texts of Scripture, that show that God’s glory is an ultimate end of the creation Section IV. Places of Scripture that lead us to suppose, that God created the world for his name, to make his perfections known; and that he made it for his praise. Section V. Places of Scripture from whence it may be argued, that communication of good to the creature, was one thing which God had in view, as an ultimate end of the creation of the world. Section VI. Wherein is considered what is meant by the glory of God and the name of God in Scripture, when spoken of as God’s end in his works Section VII. Showing that the ultimate End of the Creation of the World is but one, and what that one end is.

Death, judgement, heaven and hell - these are the 'Four Last Things' traditionally linked together under the heading of 'Eschatology'. In this book, John Robinson examines them all with trenchancy and lucidity, providing a new and vital understanding of how these themes relate to contemporary Christian life. In the End, God ... identifies a gap that exists in the treatment of eschatology within the Christian faith. As Robinson points out, eschatology had traditionally dealt with the last things in a way that is remote and removed from everyday life and Christianity, and the goal of his book is to make eschatology fully relevant to the modern world. Although it is commonly held that eschatology within modern Christianity is centred on the fact and moment of death, Robinson shows that the true nature of eschatology is something quite different. It is not about the last things after everything else, but rather is about the relation of all things to the 'last things' or, as it were, about the 'lastness' of all things. Revealing the foundation of biblical eschatology to be the experience of God by the community of faith, Robinson calls readers to embrace the eschatological vision of the Bible, but to do so in a way that is alert to its mythic character. In the course of these explorations he also lays bare his own theology of universal salvation. However, contrary to what one may expect, this universalism is one that seeks to take both human freedom and the reality of hell with the utmost seriousness. This special edition of John A.T. Robinson's classic text also includes an extended introductory essay by Professor Trevor Hart of the University of St Andrews, and an exchange between Robinson and Thomas F. Torrance, first published in 1949 in the Scottish Journal of Theology.

The claim that God is timeless has been the majority view throughout church history. However, it is not obvious that divine timelessness is compatible with fundamental Christian doctrines such as creation and incarnation. Theologians have long been aware of the conflict between divine timelessness and Christian doctrine, and various solutions to these conflicts have been developed. In contemporary thought, it is widely agreed that new theories on the nature of time can further help solve these conflicts. Do these solutions actually solve the conflict? Can the Christian God be timeless? The End of the Timeless God sets forth a thorough investigation into the Christian understanding of God and the God-world relationship. It argues that the Christian God cannot be timeless.

Do we live in a world that makes sense, not just now, but totally and forever? If, as scientists now predict, the universe is going to end in collapse or decay, can it really be a divine creation? Is there a credible hope of a destiny beyond death? In this engaging and intellectually scrupulous book, a leading scientist-theologian draws on ideas from science, scripture, and theology to address these important questions. John Polkinghorne carefully builds a structure of the hope of the life to come that involves both continuity and discontinuity with life in this world—enough continuity so that it is we ourselves who shall live again in that future world and enough discontinuity to ensure that the second story is not just a repetition of the first. Polkinghorne develops his argument in three sections. In the first, he considers the role of contemporary scientific insights and cultural expectations. In the second, he gives a careful account of the various testimonies of hope to be found in the Bible and assesses the credibility of belief in Jesus’ resurrection. In the final section he critically analyzes and defends the Christian hope of the life of the new creation.

"Eschatology is the explication of what must be true of the end, both of history and of the individual, if God is to be the God of the biblical faith. All eschatological statements can finally be reduced to, and their validity tested by, sentences beginning: 'In the end, God . . .'" J. A. T. Robinson The God revealed in Israel's story is the Lord of history--a God with good purposes for his creation and a God capable of bringing those purposes to pass. All biblical eschatology arises from this fundamental theological insight. If God is this God then what shape must the future have? John A. T. Robinson explores biblical eschatology with an eye both to the text and to contemporary culture. Revealing the foundation of eschatology to be the experience of God by the community of faith, he calls readers to embrace the eschatological vision of the Bible, but to do so in a way that is alert to its mythic character. In the course of these explorations Robinson also lays bare his own theology of universal salvation. But, contrary to what one may expect, this universalism is one that seeks to take both human freedom and the reality of hell with the utmost seriousness. This special edition of John A. T. Robinson's classic text also includes a debate between Robinson and Thomas F. Torrance (played out across three articles from the Scottish Journal of Theology in 1949), an extended introduction by Professor Trevor Hart (University of St Andrews, Scotland), and a foreword by Gregory MacDonald (author of The Evangelical Universalist).