Saving God: Religion after Idolatry

By Mark Johnston

During this publication, Mark Johnston argues that God should be kept not just from the distortions of the "undergraduate atheists" (Richard Dawkins, Christopher Hitchens, and Sam Harris) yet, extra importantly, from the idolatrous developments of faith itself. every one monotheistic faith has its attribute methods of domesticating precise Divinity, of taming God's calls for so they don't appreciably threaten our self-love and fake righteousness. Turning the monotheistic critique of idolatry at the monotheisms themselves, Johnston exhibits that a lot in those traditions has to be condemned as fake and spiritually debilitating.

A principal declare of the booklet is that supernaturalism is idolatry. If this can be correct, every thing adjustments; we won't position our salvation in jeopardy via tying it primarily to the supernatural cosmologies of the traditional close to East. Remarkably, Johnston rehabilitates the guidelines of the autumn and of salvation inside of a naturalistic framework; he then offers a perception of God that either resists idolatry and is fully in step with the deliverances of the usual sciences.

Princeton college Press is publishing Saving God along with Johnston's coming near near publication Surviving dying, which takes up the crux of supernaturalist trust, specifically, the assumption in lifestyles after dying

Show description

Quick preview of Saving God: Religion after Idolatry PDF

Best Theology books

Discovering God: The Origins of the Great Religions and the Evolution of Belief

Gaining knowledge of God is a huge historical past of the origins of the nice religions from the Stone Age to the fashionable Age. Sociologist Rodney Stark surveys the start and progress of religions round the world—from the prehistoric period of primal ideals; the background of the pyramids present in Iraq, Egypt, Mexico, and Cambodia; and the nice "Axial Age" of Plato, Zoroaster, Confucius, and the Buddha, to the fashionable Christian missions and the worldwide unfold of Islam.

Fear and Trembling (Penguin Classics)

The notorious and debatable paintings that made an enduring effect on either smooth Protestant theology and existentialist philosophers resembling Sartre and CamusWriting below the pseudonym of "Johannes de silentio," Kierkegaard expounds his own view of faith via a dialogue of the scene in Genesis during which Abraham prepares to sacrifice his son Isaac at God's command.

Ecclesiastical History of the English People (Penguin Classics)

'With God's aid, I, Bede . .. have assembled those proof in regards to the historical past of the Church in Britain . .. from the traditions of our forebears, and from my very own own knowledge'Written in advert 731, Bede's Ecclesiastical historical past of the English People is the 1st account of Anglo-Saxon England ever written, and continues to be our unmarried most dear resource for this era.

Bonaventure (Great Medieval Thinkers)

The good Franciscan theologian St. Bonaventure (c. 1217-74) engaged in philosophy in addition to theology, and the relation among the 2 in Bonaventure's paintings has lengthy been debated. but, few experiences were dedicated to Bonaventure's idea as a complete. during this survey, Christopher M. Cullen unearths Bonaventure as a superb synthesizer, whose procedure of inspiration bridged the space among theology and philosophy.

Additional resources for Saving God: Religion after Idolatry

Show sample text content

Yet then there's Exodus 3:14–15. AFTER MONOTHEISM 107 cage. Analogy is found among those extremes, as whilst, in Aristotle’s examples, we seek advice from a man or woman and a picture of 1 as either animals, or communicate of a guy and a routine of workout as either fit. For Aquinas, using the Divine “names,” that's, predicates expressing the honorific attributes of God, can't be univocal as among their software to God and their software to creatures. examine the declare that God is sensible. these creatures who're clever, are clever by accident; because it have been, they've got their knowledge further to their essence or nature. in contrast, simply because God is a se and for that reason easy, God is his knowledge. this is the reason he may be acknowledged to be clever. an identical holds for all of the divine attributes. So Aquinas thinks that considering the fact that what makes actual the predication of an characteristic of God can be so diverse from what makes precise the corresponding predication made from creatures, the respective predications can't be univocal. (An inference important of exam, yet in one other context. ) in spite of the fact that, if we are saying that the corresponding predicates are utilized in basic terms equivocally to God and his creatures, we thereby sever ourselves from any significant goal in our speak of the character of God. All we will be able to do is stick with Maimonides and speak negatively of God, and maybe follow the official honorifics, even though it will then be completely doubtful what the purpose of constant to do this is. As by contrast relatively sterile through negativa, the complete ambition of Thomistic theology is to reconcile the transcendence of God with a point of cognitive availability of the Divine, in order that God can be a coherent item of non secular suggestion and speak, and of feeling and prayer. wanting this cognitive accessibility, Maimonides should have been correct to indicate that linguistic illustration of God’s nature is as deceptive and idolatrous as any graven photograph of God. yet the place will we cross from there; how will we even make a spot for the coherence of the belief of God’s self-revelation? there are numerous strands in Thomas’s remedy of analogy. here's one in all them, highlighted in a fashion that may certainly vague different, very significant, strands. Thomas’s remedy of analogy activates the connection among God and his creatures, particularly God’s being the resource in their life and their essences, and his being the eminent exemplar of every in their perfections. at the epistemological aspect, 108 bankruptcy 7 at the facet of our constructing wisdom, we commence by way of studying what “wisdom” and all of the different predications that specific perfections suggest as they're utilized to creatures. yet at the ontological facet (and this is the the most important quasi-Platonic reasoning in Aquinas’s account) such perfections should have their maximum exemplars or varieties. those optimum examples or varieties are the ontological flooring of the respective perfection in creatures. Now, Aquinas tells us, it's God that has those perfections to the top measure. he's the top exemplar for every of them.

Download PDF sample

Rated 4.68 of 5 – based on 13 votes