Jerry L. Walls – författare

Eschatology is the branch of theology that deals with the final consummation of all things. Covering such subject matter as death, judgment, and the life to come, the discipline of eschatology must grapple with some of our greatest hopes, fears, anxieties and expectations. The issues involved are uniquely complicated because they are both intensely personal and of universal significance. To ponder the "last things" is to consider not only the final fate of all things, but to question daringly how one's individual journey through life relates to God's grander scheme. Over the course of history, many prominent thinkers have elevated eschatology into one of the most fascinating and controversial dimensions of religious belief. The Oxford Handbook of Eschatology provides an invaluable critical survey of this diverse body of thought and practice from a variety of perspectives: biblical, historical, theological, philosophical, and cultural.Through centuries of Christian thought-from the early Church fathers through the Middle Ages and the Reformation-eschatological issues were of the utmost importance. In other religions, too, similar concerns were central to the shaping of the beliefs, practices, and identities of believers. After the Enlightenment, though, many religious thinkers began to downplay the importance of eschatology which, in light of rationalism, came to be seen as something of an embarrassment. The twentieth century, however, saw the rise of several phenomena that restored eschatology to the forefront of religious thought.From the rapid expansion of fundamentalist forms of Christianity, with their focus on the end times; to the proliferation of apocalyptic new religious movements; to the recent (and very public) debates about suicide, euthanasia, martyrdom, and paradise in Islam, interest in eschatology is once again dramatically on the rise. This expansive handbook offers thirty-nine chapters exploring the diverse terrain of eschatology's past, present, and future-providing informative insights on heaven, hell, and everything in between. This volume will prove to be the primary resource for students, scholars, and others interested in questions of our ultimate existence.

Naturalistic ethics is the reigning paradigm among contemporary ethicists; in God and Cosmos, David Baggett and Jerry L. Walls argue that this approach is seriously flawed. This book canvasses a broad array of secular and naturalistic ethical theories in an effort to test their adequacy in accounting for moral duties, intrinsic human value, moral knowledge, prospects for radical moral transformation, and the rationality of morality. In each case, the authors argue, although various secular accounts provide real insights and indeed share common ground with theistic ethics, the resources of classical theism and orthodox Christianity provide the better explanation of the moral realities under consideration. Among such realities is the fundamental insight behind the problem of evil, namely, that the world is not as it should be. Baggett and Walls argue that God and the world, taken together, exhibit superior explanatory scope and power for morality classically construed, without the need to water down the categories of morality, the import of human value, the prescriptive strength of moral obligations, or the deliverances of the logic, language, and phenomenology of moral experience. This book thus provides a cogent moral argument for God''s existence, one that is abductive, teleological, and cumulative.

Thirty years ago, Alvin Plantinga gave a lecture called "Two Dozen (or so) Theistic Arguments," which served as an underground inspiration for two generations of scholars and students. In it, he proposed a number of novel and creative arguments for the existence of God which have yet to receive the attention they deserve. In Two Dozen (or so) Arguments for God, each of Plantinga's original suggestions, many of which he only briefly sketched, is developed in detail by a wide variety of accomplished scholars. The authors look to metaphysics, epistemology, semantics, ethics, aesthetics, and beyond, finding evidence for God in almost every dimension of reality. Those arguments new to natural theology are more fully developed, and well-known arguments are given new life. Not only does this collection present ground-breaking research, but it lays the foundations for research projects for years to come.

Thirty years ago, Alvin Plantinga gave a lecture called "Two Dozen (or so) Theistic Arguments," which served as an underground inspiration for two generations of scholars and students. In it, he proposed a number of novel and creative arguments for the existence of God which have yet to receive the attention they deserve. In Two Dozen (or so) Arguments for God, each of Plantinga's original suggestions, many of which he only briefly sketched, is developed in detail by a wide variety of accomplished scholars. The authors look to metaphysics, epistemology, semantics, ethics, aesthetics, and beyond, finding evidence for God in almost every dimension of reality. Those arguments new to natural theology are more fully developed, and well-known arguments are given new life. Not only does this collection present ground-breaking research, but it lays the foundations for research projects for years to come.

The Christian doctrine of heaven has been a moral source of enormous power in western culture. It has provided a striking account of the ultimate good in life and has for two millennia animated the hope that our lives can be fully meaningful. Recently, however, the doctrine of heaven has lost much of its grip on the western imagination and has become a vague and largely ignored part of the Christian creed. Not only have our hopes been redefined as a result, but our very identity as human beings has been altered.In this book, Jerry L. Walls argues that the doctrine of heaven is ripe for serious reconsideration. He contends not only that the orthodox view of heaven can be defended from objections commonly raised against it, but also that heaven is a powerful resource for addressing persistent philosophical problems, not the least of which concern the ground of morality and the meaning of life. Walls shows how heaven is integrally related to central Christian doctrines, particularly those concerning salvation, and tackles the difficult problem of why faith in Christ is necessary to save us from our sins. In addition, heaven is shown to illumine thorny problems of personal identity and to be an essential component of a satisfactory theodicy. Walls goes on to examine data from near-death experiences from the standpoint of some important recent work in epistemology and argues that they offer positive evidence for heaven. He concludes that we profoundly need to recover the hope of heaven in order to recover our very humanity.

Eschatology is the study of the last things: death, judgment, the afterlife, and the end of the world. Through centuries of Christian thoughtfrom the early Church fathers through the Middle Ages and the Reformationthese issues were of the utmost importance. In other religions, too, eschatological concerns were central. After the Enlightenment, though, many religious thinkers began to downplay the importance of eschatology which, in light of rationalism, came to beseen as something of an embarrassment. The twentieth century, however, saw the rise of phenomena that placed eschatology back at the forefront of religious thought. From the rapid expansion offundamentalist forms of Christianity, with their focus on the end times; to the proliferation of apocalyptic new religious movements; to the recent (and very public) debates about suicide, martyrdom, and paradise in Islam, interest in eschatology is once again on the rise. In addition to its popular resurgence, in recent years some of the worlds most important theologians have returned eschatology to its former position of prominence. The Oxford Handbook of Eschatology will provide animportant critical survey of this diverse body of thought and practice from a variety of perspectives: biblical, historical, theological, philosophical, and cultural. This volume will be the primary resourcefor students, scholars, and others interested in questions of our ultimate existence.

In this book Jerry L. Walls argues that the doctrine of heaven is ripe for serious reconsideration. He contends not only that the orthodox view of heaven can be defended from objections commonly raised against it, but also that heaven is a powerful resource for addressing persistent philosophical problems, not the least of which concern the ground of morality and the meaning of life.

The Good, the Right, and the Real: Is Value a Fact? argues for a strongly objective understanding of ethics. This book offers a cumulative case for robust moral objectivity, the combination of both prescriptivity and objectivity. It provides positive arguments to believe in morality realistically construed, from Moorean arguments to indispensability arguments; from partners in guilt arguments to C. S. Lewis's arguments in The Abolition of Man, and more. This book outlines critiques of such moral objectivity ranging from queerness objections and moral arguments against morality to debunking objections to moral knowledge. It offers critiques of several alternative views like those of Friedrich Nietzsche, error theory, classical expressivism, constructivism, and sensibility theory. In the process of endorsing a generous empiricism and expansive conception of rationality, it delves into evidential considerations that go beyond the purely philosophical. This book argues that a supernaturalist explanation of morality realistically construed should remain on the table of living possibilities worth careful exploration.

The Good, the Right, and the Real: Is Value a Fact? argues for a strongly objective understanding of ethics. This book offers a cumulative case for robust moral objectivity, the combination of both prescriptivity and objectivity. It provides positive arguments to believe in morality realistically construed, from Moorean arguments to indispensability arguments; from partners in guilt arguments to C. S. Lewis's arguments in The Abolition of Man, and more. This book outlines critiques of such moral objectivity ranging from queerness objections and moral arguments against morality to debunking objections to moral knowledge. It offers critiques of several alternative views like those of Friedrich Nietzsche, error theory, classical expressivism, constructivism, and sensibility theory. In the process of endorsing a generous empiricism and expansive conception of rationality, it delves into evidential considerations that go beyond the purely philosophical. This book argues that a supernaturalist explanation of morality realistically construed should remain on the table of living possibilities worth careful exploration.

The Good, the Right, and the Real: Is Value a Fact? argues for a strongly objective understanding of ethics. This book offers a cumulative case for robust moral objectivity, the combination of both prescriptivity and objectivity. It provides positive arguments to believe in morality realistically construed, from Moorean arguments to indispensability arguments; from partners in guilt arguments to C. S. Lewis''s arguments in The Abolition of Man, and more. This book outlines critiques of such moral objectivity ranging from queerness objections and moral arguments against morality to debunking objections to moral knowledge. It offers critiques of several alternative views like those of Friedrich Nietzsche, error theory, classical expressivism, constructivism, and sensibility theory. In the process of endorsing a generous empiricism and expansive conception of rationality, it delves into evidential considerations that go beyond the purely philosophical. This book argues that a supernaturalist explanation of morality realistically construed should remain on the table of living possibilities worth careful exploration.

The Good, the Right, and the Real: Is Value a Fact? argues for a strongly objective understanding of ethics. This book offers a cumulative case for robust moral objectivity, the combination of both prescriptivity and objectivity. It provides positive arguments to believe in morality realistically construed, from Moorean arguments to indispensability arguments; from partners in guilt arguments to C. S. Lewis''s arguments in The Abolition of Man, and more. This book outlines critiques of such moral objectivity ranging from queerness objections and moral arguments against morality to debunking objections to moral knowledge. It offers critiques of several alternative views like those of Friedrich Nietzsche, error theory, classical expressivism, constructivism, and sensibility theory. In the process of endorsing a generous empiricism and expansive conception of rationality, it delves into evidential considerations that go beyond the purely philosophical. This book argues that a supernaturalist explanation of morality realistically construed should remain on the table of living possibilities worth careful exploration.

The Christian doctrine of heaven has been a moral source of enormous power in western culture. It has provided a striking account of the ultimate good in life and has for two millennia animated the hope that our lives can be fully meaningful. Recently, however, the doctrine of heaven has lost much of its grip on the western imagination and has become a vague and largely ignored part of the Christian creed. Not only have our hopes been redefined as a result, but our very identity as human beings has been altered. In this book, Jerry L. Walls argues that the doctrine of heaven is ripe for serious reconsideration. He contends not only that the orthodox view of heaven can be defended from objections commonly raised against it, but also that heaven is a powerful resource for addressing persistent philosophical problems, not the least of which concern the ground of morality and the meaning of life. Walls shows how heaven is integrally related to central Christian doctrines, particularly those concerning salvation, and tackles the difficult problem of why faith in Christ is necessary to save us from our sins. In addition, heaven is shown to illumine thorny problems of personal identity and to be an essential component of a satisfactory theodicy. Walls goes on to examine data from near-death experiences from the standpoint of some important recent work in epistemology and argues that they offer positive evidence for heaven. He concludes that we profoundly need to recover the hope of heaven in order to recover our very humanity.

This is a sequel to Walls's Heaven: the Logic of Eternal Joy (2002) and his earlier book Hell: The Logic of Eternal Damnation (1992). With Purgatory, Walls completes his examination of the Christian theology of the afterlife. He sketches the theological rationale for the doctrine of purgatory and traces its development in Roman Catholic theology. He examines Protestant objections to the doctrine - in particular the claims that it is not scriptural - and the Protestant Reformed and Wesleyan alternatives. As an intermediate state between death and resurrection, purgatory has traditionally assumed body-soul dualism, a concept called into question by much recent theology. Walls considers the impact of a monistic view of the human person on the doctrine of purgatory. In Catholic theology, purgatory has been understood as applying to persons who are already in a state of grace or salvation. In popular thought, however, it is sometimes understood as a "second chance" for the unconverted. Walls examines the doctrine in the light of "inclusive" theories of salvation that allow for repentance and conversion after death. He concludes with an examination of C.S. Lewis's writings on purgatory, and suggests that Lewis can be a model for evangelicals and other Protestants to engage the doctrine of purgatory in a way that is true to their theology.

Eschatology is the study of the last things: death, judgment, the afterlife, and the end of the world. Through centuries of Christian thoughtfrom the early Church fathers through the Middle Ages and the Reformationthese issues were of the utmost importance. In other religions, too, eschatological concerns were central. After the Enlightenment, though, many religious thinkers began to downplay the importance of eschatology which, in light of rationalism, came to be seen as something of an embarrassment. The twentieth century, however, saw the rise of phenomena that placed eschatology back at the forefront of religious thought. From the rapid expansion of fundamentalist forms of Christianity, with their focus on the end times; to the proliferation of apocalyptic new religious movements; to the recent (and very public) debates about suicide, martyrdom, and paradise in Islam, interest in eschatology is once again on the rise. In addition to its popular resurgence, in recent years some of the worlds most important theologians have returned eschatology to its former position of prominence. The Oxford Handbook of Eschatology will provide an important critical survey of this diverse body of thought and practice from a variety of perspectives: biblical, historical, theological, philosophical, and cultural. This volume will be the primary resource for students, scholars, and others interested in questions of our ultimate existence.

Moral arguments for God's existence have undergone something of a resurgence in recent years. For quite a while they were out of vogue for a variety of reasons, but recent advances in the philosophy of language and philosophical and natural theology have reinvigorated moral apologetics. This is the first book to consolidate these gains into one coherent treatment, which will rigorously demonstrate to a wide readership how effectively various objections to moral apologetics have been answered. The authors show how strides in answering the problem of evil, the Euthyphro Dilemma, and epistemic vacuity and arbitrariness challenges to theistic ethics make possible a compelling cumulative moral argument that can greatly contribute to the rational case for God's existence--and God's goodness. The authors hope to reach a readership of not just philosophers, apologists, and theologians, but bright college students up through graduate school and beyond. Christians and non-Christians alike, those interested in apologetics, moral theology, atheology, and morality and religious ethics should find the book a significant contribution to their field.

Moral arguments for God's existence have undergone something of a resurgence in recent years. For quite a while they were out of vogue for a variety of reasons, but recent advances in the philosophy of language and philosophical and natural theology have reinvigorated moral apologetics. This is the first book to consolidate these gains into one coherent treatment, which will rigorously demonstrate to a wide readership how effectively various objections to moral apologetics have been answered. The authors show how strides in answering the problem of evil, the Euthyphro Dilemma, and epistemic vacuity and arbitrariness challenges to theistic ethics make possible a compelling cumulative moral argument that can greatly contribute to the rational case for God's existence--and God's goodness. The authors hope to reach a readership of not just philosophers, apologists, and theologians, but bright college students up through graduate school and beyond. Christians and non-Christians alike, those interested in apologetics, moral theology, atheology, and morality and religious ethics should find the book a significant contribution to their field.

This book aims to reinvigorate discussions of moral arguments for God''s existence. To open this debate, Baggett and Walls argue that God''s love and moral goodness are perfect, without defect, necessary, and recognizable. After integrating insights from the literature of both moral apologetics and theistic ethics, they defend theistic ethics against a variety of objections and, in so doing, bolster the case for the moral argument for God''s existence. It is the intention of the authors to see this aspect of natural theology resume its rightful place of prominence, by showing how a worldview predicated on the God of both classical theism and historical Christian orthodoxy has more than adequate resources to answer the Euthyphro Dilemma, speak to the problem of evil, illumine natural law, and highlight the moral significance of the incarnation and resurrection of Christ. Ultimately, the authors argue, there is principled reason to believe that morality itself provides excellent reasons to look for a transcendent source of its authority and reality, and a source that is more than an abstract principle.

This book aims to reinvigorate discussions of moral arguments for God''s existence. To open this debate, Baggett and Walls argue that God''s love and moral goodness are perfect, without defect, necessary, and recognizable. After integrating insights from the literature of both moral apologetics and theistic ethics, they defend theistic ethics against a variety of objections and, in so doing, bolster the case for the moral argument for God''s existence. It is the intention of the authors to see this aspect of natural theology resume its rightful place of prominence, by showing how a worldview predicated on the God of both classical theism and historical Christian orthodoxy has more than adequate resources to answer the Euthyphro Dilemma, speak to the problem of evil, illumine natural law, and highlight the moral significance of the incarnation and resurrection of Christ. Ultimately, the authors argue, there is principled reason to believe that morality itself provides excellent reasons to look for a transcendent source of its authority and reality, and a source that is more than an abstract principle.

In Catholic theology, purgatory has been understood as applying to persons who are already in a state of grace or salvation. In popular thought, however, it is sometimes understood as a "second chance" for the unconverted. In this book, a follow-up to his earlier Heaven: The Logic of Eternal Joy and Hell: The Logic of Eternal Damnation, Walls completes his examination of the Christian theology of the afterlife with a inclusive and multi-denominational analysis of the doctrine of purgatory.

The Christian doctrine of heaven has been a moral source of enormous power in western culture. It has provided a striking account of the ultimate good in life and has for two millennia animated the hope that our lives can be fully meaningful. Recently, however, the doctrine of heaven has lost much of its grip on the western imagination and has become a vague and largely ignored part of the Christian creed. Not only have our hopes been redefined as a result, but our very identity as human beings has been altered. In this book, Jerry L. Walls argues that the doctrine of heaven is ripe for serious reconsideration. He contends not only that the orthodox view of heaven can be defended from objections commonly raised against it, but also that heaven is a powerful resource for addressing persistent philosophical problems, not the least of which concern the ground of morality and the meaning of life. Walls shows how heaven is integrally related to central Christian doctrines, particularly those concerning salvation, and tackles the difficult problem of why faith in Christ is necessary to save us from our sins. In addition, heaven is shown to illumine thorny problems of personal identity and to be an essential component of a satisfactory theodicy. Walls goes on to examine data from near-death experiences from the standpoint of some important recent work in epistemology and argues that they offer positive evidence for heaven. He concludes that we profoundly need to recover the hope of heaven in order to recover our very humanity.

Eschatology is the study of the last things: death, judgment, the afterlife, and the end of the world. Through centuries of Christian thoughtfrom the early Church fathers through the Middle Ages and the Reformationthese issues were of the utmost importance. In other religions, too, eschatological concerns were central. After the Enlightenment, though, many religious thinkers began to downplay the importance of eschatology which, in light of rationalism, came to be seen as something of an embarrassment. The twentieth century, however, saw the rise of phenomena that placed eschatology back at the forefront of religious thought. From the rapid expansion of fundamentalist forms of Christianity, with their focus on the end times; to the proliferation of apocalyptic new religious movements; to the recent (and very public) debates about suicide, martyrdom, and paradise in Islam, interest in eschatology is once again on the rise. In addition to its popular resurgence, in recent years some of the worlds most important theologians have returned eschatology to its former position of prominence. The Oxford Handbook of Eschatology will provide an important critical survey of this diverse body of thought and practice from a variety of perspectives: biblical, historical, theological, philosophical, and cultural. This volume will be the primary resource for students, scholars, and others interested in questions of our ultimate existence.

In Catholic theology, purgatory has been understood as applying to persons who are already in a state of grace or salvation. In popular thought, however, it is sometimes understood as a "second chance" for the unconverted. In this book, a follow-up to his earlier Heaven: The Logic of Eternal Joy and Hell: The Logic of Eternal Damnation, Walls completes his examination of the Christian theology of the afterlife with a inclusive and multi-denominational analysis of the doctrine of purgatory.

Naturalistic ethics is the reigning paradigm among contemporary ethicists; in God and Cosmos, Baggett and Walls argue that this approach is seriously flawed. This book canvasses a broad array of secular and naturalistic ethical theories in an effort to test their adequacy in accounting for moral duties, intrinsic human value, prospects for radical moral transformation, and the rationality of morality. In each case, the authors argue, although various secular accounts provide real insights and indeed share common ground with theistic ethics, the resources of classical theism and orthodox Christianity provide the better explanation of the moral realities under consideration. Among such realities is the fundamental insight behind the problem of evil, namely, that the world is not as it should be. Baggett and Walls argue that God and the world, taken together, exhibit superior explanatory scope and power for morality classically construed, without the need to water down the categories of morality, the import of human value, the prescriptive strength of moral obligations, or the deliverances of the logic, language, and phenomenology of moral experience. This book thus provides a cogent moral argument for God's existence, one that is abductive, teleological, and cumulative.

Naturalistic ethics is the reigning paradigm among contemporary ethicists; in God and Cosmos, David Baggett and Jerry L. Walls argue that this approach is seriously flawed. This book canvasses a broad array of secular and naturalistic ethical theories in an effort to test their adequacy in accounting for moral duties, intrinsic human value, moral knowledge, prospects for radical moral transformation, and the rationality of morality. In each case, the authors argue, although various secular accounts provide real insights and indeed share common ground with theistic ethics, the resources of classical theism and orthodox Christianity provide the better explanation of the moral realities under consideration. Among such realities is the fundamental insight behind the problem of evil, namely, that the world is not as it should be. Baggett and Walls argue that God and the world, taken together, exhibit superior explanatory scope and power for morality classically construed, without the need to water down the categories of morality, the import of human value, the prescriptive strength of moral obligations, or the deliverances of the logic, language, and phenomenology of moral experience. This book thus provides a cogent moral argument for God''s existence, one that is abductive, teleological, and cumulative.

Naturalistic ethics is the reigning paradigm among contemporary ethicists; in God and Cosmos, Baggett and Walls argue that this approach is seriously flawed. This book canvasses a broad array of secular and naturalistic ethical theories in an effort to test their adequacy in accounting for moral duties, intrinsic human value, prospects for radical moral transformation, and the rationality of morality. In each case, the authors argue, although various secular accounts provide real insights and indeed share common ground with theistic ethics, the resources of classical theism and orthodox Christianity provide the better explanation of the moral realities under consideration. Among such realities is the fundamental insight behind the problem of evil, namely, that the world is not as it should be. Baggett and Walls argue that God and the world, taken together, exhibit superior explanatory scope and power for morality classically construed, without the need to water down the categories of morality, the import of human value, the prescriptive strength of moral obligations, or the deliverances of the logic, language, and phenomenology of moral experience. This book thus provides a cogent moral argument for God's existence, one that is abductive, teleological, and cumulative.

Argues that some traditional views of hell are still defensible and can be believed with intellectual and moral integrity. Focusing on the issues from the standpoint of philosophical theology, the author explores the doctrine of hell in relation to both the divine nature and human nature.

Jerry L. Walls cogently argues that some traditional views of hell are still defensible and can be believed with intellectual and moral integrity. Focusing on the issues from the standpoint of philosophical theology, he explores the doctrine of hell in relation to both the divine nature and human nature. He argues, with respect to divine nature, that some versions of the doctrine are compatible not only with God's omnipotence and omniscience, but also with a strong account of His perfect goodness. The concept of divine goodness receives special attention since the doctrine of hell is most often rejected on moral grounds. In addition, Walls maintains that the doctrine of hell is intelligible from the standpoint of human freedom, since the idea of a decisive choice of evil is a coherent one.

This book offers a clearly written, informative, and fair critique of Roman Catholicism in defense of the catholic faith. Two leading evangelical thinkers in church history and philosophy summarize the major points of contention between Protestants and Catholics, honestly acknowledging real differences while conveying mutual respect and charity. The authors address key historical, theological, and philosophical issues as they consider what remains at stake five hundred years after the Reformation. They also present a hopeful way forward for future ecumenical relations, showing how Protestants and Catholics can participate in a common witness to the world.

The Chronicles of Narnia series has entertained millions of readers, both children and adults, since the appearance of the first book in 1950. Here, scholars turn the lens of philosophy on these timeless tales. Engagingly written for a lay audience, these essays consider a wealth of topics centered on the ethical, spiritual, mythic, and moral resonances in the adventures of Aslan, the Pevensie children, and the rest of the colorful cast. Do the spectacular events in Narnia give readers a simplistic view of human choice and decision making? Does Aslan offer a solution to the problem of evil? What does the character of Susan tell readers about Lewis’s view of gender? How does Lewis address the Nietzschean “master morality” embraced by most of the villains of the Chronicles? With these and a wide range of other questions, this provocative book takes a fresh view of the world of Narnia and expands readers’ experience of it.