Continental philosophers of religion have been engaging with theological issues, concepts and questions for several decades, blurring the borders between the domains of philosophy and theology. Yet when Emmanuel Falque proclaims that both theologians and philosophers need not be afraid of crossing the Rubicon - the point of no return - between these often artificially separated disciplines, he scandalised both camps. Despite the scholarly reservations, the theological turn in French phenomenology has decisively happened. The challenge is now to interpret what this given fact of creative encounters between philosophy and theology means for these disciplines. In this collection, written by both theologians and philosophers, the question "Must we cross the Rubicon?" is central. However, rather than simply opposing or subscribing to Falque's position, the individual chapters of this book interrogate and critically reflect on the relationship between theology and philosophy, offering novel perspectives and redrawing the outlines of their borderlands.

Continental philosophers of religion have been engaging with theological issues, concepts and questions for several decades, blurring the borders between the domains of philosophy and theology. Yet when Emmanuel Falque proclaims that both theologians and philosophers need not be afraid of crossing the Rubicon – the point of no return – between these often artificially separated disciplines, he scandalised both camps. Despite the scholarly reservations, the theological turn in French phenomenology has decisively happened. The challenge is now to interpret what this given fact of creative encounters between philosophy and theology means for these disciplines. In this collection, written by both theologians and philosophers, the question “Must we cross the Rubicon?” is central. However, rather than simply opposing or subscribing to Falque’s position, the individual chapters of this book interrogate and critically reflect on the relationship between theology and philosophy, offering novel perspectives and redrawing the outlines of their borderlands.

The questions our youth have are often the same ones that perplexed the great theologians. Andrew Root and Kenda Creasy Dean invite you to envision youth ministries full of practical theologians. Follow them into reflection on your own practice of theology, and learn how to share that theology through rich conversation and purposeful experience.

Dominique Janicaud once famously critiqued the work of French phenomenologists of the theological turn because their work was built on the seemingly corrupt basis of Heidegger's notion of the inapparent or inconspicuous. In this powerful reconsideration and extension of Heidegger's phenomenology of the inconspicuous, Jason W. Alvis deftly suggests that inconspicuousness characterizes something fully present and active, yet quickly overlooked. Alvis develops the idea of inconspicuousness through creative appraisals of key concepts of the thinkers of the French theological turn and then employs it to describe the paradoxes of religious experience.

How can Christians contribute to the debates about climate change and global warming?

Traditionally, religious belief has in the philosophy of religion been understood along more or less epistemological lines. Love of a God of Love develops another understanding of belief, where the moral concept of love is central. In this context, what is distinctive about the concept of love is that it is both the "what" and the "how" of belief: for the one who loves a God of love, the concept of love characterizes both the content side and the act side of the belief. In that respect, this understanding of religious belief makes it possible to avoid certain formalist difficulties, arising when the "what" and the "how" of belief are sharply distinguished.

Ministry to others and growing the church were the center of Keith Meyer's life. And yet he was arguing with his wife about how many nights a week he was spending in meetings. His temper was short, and he was exhausted. Keith writes: "I can see that I was pursuing a twisted idea of 'success'--not in the secular forms I regularly preached against, but in the sanctified activism and workaholism sometimes called 'professional ministry.' A growing church, defined mostly by higher attendance at church services, more and more programs, and bigger budgets and buildings were the marks of a successful ministry in the clergy circles I ran with at that time." In the midst of his pain Keith discovered a new way of living--one that truly depended on Christ to redeem and reform his character. And then as he was transformed, he discovered that the change in him was changing the way that he was pastoring and leading others. Drawing from the riches of church history and the experience of contemporary ministry, Keith Meyer writes with the voice of a prophet and the heart of a pastor. If you're ready to stop trying to follow Christ and start training to be a Christ follower, this is the book for you.