Paul D. Molnar discusses issues related to the concepts of freedom and necessity in trinitarian doctrine. He considers the implications of “non-conceptual knowledge of God” by comparing the approaches of Karl Rahner and T. F. Torrance. He also reconsiders T. F. Torrance's “new” natural theology and illustrates why Christology must be central when discussing liberation theology. Further, he explores Catholic and Protestant relations by comparing the views of Elizabeth Johnson, Walter Kasper and Karl Barth, as well as relations among Christians, Jews and Muslims by considering whether it is appropriate to claim that all three religions should be understood to be united under the concept of monotheism. Finally, he probes the controversial issues of how to name God in a way that underscores the full equality of women and men and how to understand “universalism” by placing Torrance and David Bentley Hart into conversation on that subject.

In keeping with the classic Christian tradition, Great Is the Lord sets out the doctrine of God in a way that illumines the mind, moves the heart, and stirs the soul to praise the triune God. Ron Highfield introduces students, ministers, and others to the “traditional” doctrine of God held by the majority of the church from the second to the twentieth century: God is triune, loving, merciful, gracious, patient, wise, one, simple, omnipotent, omniscient, eternal, omnipresent, immutable, impassible, and glorious. Irenically challenging open theism and process theology, Highfield shows that the classical doctrine of God actually preserves our confidence in God's love and his liberating action better than its opponents do. This traditional doctrine, Highfield argues, grounds our dignity and freedom in the center of reality, the trinitarian life of God. Highfield's work maintains the highest intellectual standards throughout even as it offers a true theology for the praise of God.

Paul D. Molnar discusses issues related to the concepts of freedom and necessity in trinitarian doctrine. He considers the implications of “non-conceptual knowledge of God” by comparing the approaches of Karl Rahner and T. F. Torrance. He also reconsiders T. F. Torrance's “new” natural theology and illustrates why Christology must be central when discussing liberation theology. Further, he explores Catholic and Protestant relations by comparing the views of Elizabeth Johnson, Walter Kasper and Karl Barth, as well as relations among Christians, Jews and Muslims by considering whether it is appropriate to claim that all three religions should be understood to be united under the concept of monotheism. Finally, he probes the controversial issues of how to name God in a way that underscores the full equality of women and men and how to understand “universalism” by placing Torrance and David Bentley Hart into conversation on that subject.

Examines the process whereby Schelling appropriated, revised, and restated in more sophisticated form the distinctive philosophical theology found in Boehme's works. The main focus here is the exegesis of Schelling's principal writings from the period 1809-1815.

This study traces a clear and fascinating narrative through the thought of the major British Romantic poets, from its rise in Wordsworth and Coleridge, through Shelley and Keats, to its decline with Byron.