Safeguarding the distinction between God and world has always been a basic interest of negative theology. But sometimes it has overemphasized divine transcendence in a way that made it difficult to account for the sense of God's present activity and experienced actuality. Criticisms of the Western metaphysics of presence have made this even more difficult to conceive. On the other hand, there has been a widespread attempt in recent years to base all theology on (religious) experience; the Christian church celebrates God's presence in its central sacraments of baptism and Eucharist; process thought has re-conceptualized God's presence in panentheistic terms; and some have argued that God might be poly-present, not omnipresent. But what does it mean to say that God is present or absent? For Jews, Christians, and Moslems alike God is not an inference, an absentee entity of which we can detect only faint traces in our world. On the contrary, God is present reality, indeed the most present of all realities. However, belief in God's presence cannot ignore the widespread experience of God's absence. Moreover, there is little sense in speaking of God's absence if it cannot be distinguished from God's non-presence or non-existence. So how are we to understand the sense of divine presence and absence in religious and everyday life? This is what the essays in this volume explore in the biblical traditions, in Jewish and Christian theology and philosophy, and in contemporary philosophy of religion.

In a consumer-driven and technologized world, can we still experience the mystery of God? This book answers yes by exploring the rich resources of the Christian tradition of thinking and speaking about God. Focusing on God’s dialectical character—divine availability (“presence”) and divine excess (“absence”)—and the belief that “God is love” (1 John 4:16), professor Anthony J. Godzieba tracks how God became a problem in Western culture, then responds by showing how human experience is open to divine transcendence and how that openness encounters the revelation of God as Trinity. The book’s contemporary edge comes from its insistence that belief as embodied performance is the most authentic way to participate in the mystery of God’s love, which is “the answer to the mystery of the world and human beings” (Walter Kasper).

The author's theological inquiry is intended to raise questions of interpretation within the camp of openness theology and to direct a discussion on the implications of this movement for the charismatic/Pentecostal community. Open theism or openness theology affirms that the universe is open, the future is not settled, God is essentially relational love, and the risks of love and the threats against it are real. The author digs deep into this area of doctrine in order to question how far openness theology is willing to go. Is it only the future that is open to God, or are there perhaps unknown aspects to the past and present as well? What does God know about sin, and when does he know it? Is it possible for God to be totally absent from a person's life or even from an entire nation? If God can be absent, can he also be exceptionally present in the lives of believers? What would the divine presence and the charismata (spiritual ministries) look like in an open universe?

Paying special attention to her experience of faith, Lundin relates Dickinson's life -- as it can be charted through her poems and letters -- to nineteenth-century American political, social, religious, and intellectual history. --From publisher description.

The story of an ecstatic spiritual moment—and the search to experience it again When she was twenty-seven years old, writer Doris Grumbach had an epiphany. It was as if God were right there beside her, and she had a “feeling of peace so intense that it seemed to expand into ineffable joy.” After this fleeting moment, Grumbach became determined to recapture what she had felt. The Presence of Absence is the story of her fifty-year search. Grumbach is an open-minded and skilled seeker, and she writes candidly of the people she has met along the way. She details how she lost her path after decades of going to her Protestant church and writes of her turn to personal spirituality. In her quest to find God, she encounters a multitude of philosophies and gives all of them their due. She reads the works of Thomas Merton and Simone Weil, seeks the advice of her seminary-attending daughter, and studies the Psalms. Despite the setbacks of disease, injury, and ego, Grumbach perseveres in her pursuit of beauty and proof in the absence.

The poignant narrative of Exodus, which involves leaving one’s homeland, traveling, settling, unsettling, wrestling with identity, seeking a home, and pursuing aspirations, resonates with the present circumstances of the Chinese diaspora. This commentary delves into the concept of exodus, tracing its roots from the biblical exodus to its modern manifestation in the Chinese diaspora – “the new exodus.” This approach forefronts the nuances of otherness, minority status, liminality, and hybridity in a dominant culture while simultaneously accentuating the transnational, global, and multifaceted roots of such an existence. This diasporic reading of Exodus seeks to facilitate transformation in the ongoing quest for identity, meaning, and purpose, all within the framework of God’s redemptive history and diasporans’ journey of becoming. The Asia Bible Commentary Series empowers Christian believers in Asia to read the Bible from within their respective contexts. Holistic in its approach to the text, each exposition of the biblical books combines exegesis and application. The ultimate goal is to strengthen the body of Christ in Asia by providing a pastoral and contextual exposition of every book of the Bible.

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