Continuing the author’s commitment to neo-traditional constructive Jewish theology, this book is a sequel to Gellman’s trilogy of constructive Jewish theology with Academic Studies Press. The book treats three topics which revise and clarify the author’s views in light of critics and further thought. The book includes a new concept of the Jews as God’s Chosen People for our times; a reply to an argument for the reliability of Torah history; and an approach, not a solution, to the problem of evil for troubled believers and want to be believers.
Thisvolume addresses the challenges that contemporary developments in morality and ethicspose to the idea of God as a ""perfectly good being"": the ideological critiqueof God on moral grounds, and the classic argument that no perfectly good beingexists.
Continuing the author’s commitment to neo-traditional constructive Jewish theology, this book is a sequel to Gellman’s trilogy of constructive Jewish theology with Academic Studies Press. The book treats three topics which revise and clarify the author’s views in light of critics and further thought. The book includes a new concept of the Jews as God’s Chosen People for our times; a reply to an argument for the reliability of Torah history; and an approach, not a solution, to the problem of evil for troubled believers and want to be believers.
This book is an investigation into authenticity, certainty, and self-hood as they arise in the story of the binding of Isaac. Gellman provides a new interpretation of Kierkegaard with select Hasidic commentary. Contents: INTRODUCTION: Background to the Book; Hasidism and Existentialism; Preview of the Chapters; THE FEAR AND THE TREMBLING: Kierkegaard's Fear and Trembling; The Problem of Hearing and the Problem of Choice; The 'Ethical' for Kierkegaard; The 'Voice of God' for Kierkegaard; The Resolution of the Problems; THE UNCERTAINTY: Mordecai Joseph Leiner of Izbica; Maimonides, Saadia, and Gersonides; The Existentialist Interpretation; The Theological Interpretation; SINNING FOR GOD: The Teleological Suspension of the Ethical; Averah Lishmah-Mordecai Joseph Leiner of Izbica and Zadok Hakohen of Lublin; Divine Determinism; Repentance from Fear and from Love; Averah Lishmah and the Teleological Suspension of the Ethical; THE DOUBLE-MINDEDNESS: Abraham's Prophetic Utterance; Heavy and Light Double Mindedness; The Fire-Elimelech of Lyzhansk; Judah Aryeh Leib of Gur; Abraham's Double-Mindedness; THE PASSION: Abraham Issac Kook; Hegel and Kierkegaard on Religion and Philosophy; Abraham and Idolatry; The Akedah According to Rav Kook; God's Mercy; Rav Kook and Kierkegaard on the Self; Index.
Jerome I. Gellman observes that the mystic experience of God's presence, a sense of having direct contact with the divine, often compels belief in God's existence. On the basis of widely accepted principles connecting appearance with reality, Gellman contends, the claims people make of having experienced God show that belief in God is strongly rational, meaning that such claims are sufficient in number and variety to support a line of reasoning making it rational to believe that God exists and irrational to deny God's existence. Gellman considers challenges to his thinking based on epistemological grounds and challenges growing out of the diversity of religious experiences across the range of world religions. He thoroughly evaluates reductionist explanations of apparent experiences of God and finds them incapable of invalidating his view. Finally, he directs his attention to the two most compelling arguments against the existence of God: the charge that the idea of a perfect being is logically incoherent, and the threat to theism based on the existence of evil, in both its logical and probabilistic forms. Until and unless stronger objections come along, he concludes, personal experiences of God constitute sufficient evidence of God's existence.
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