Abstract: C. S. Lewis as Philosopher: Truth, Goodness, and Beauty is a new book that makes a significant contribution to C. S. Lewis studies and will be of interest to philosophers, aficionados and any who have an interst in the writings of C.S. Lewis. This book is a collection of essays presented at the 2005 C. S. Lewis Oxbridge Conference held jointly at Oxford and Cambridge Universities. Fifteen essays explore three major philosophical themes from the writings of Lewis–Truth, Goodness and Beauty. It provides a comprehensive overview of Lewis’s philosophical thinking on arguments for Christianity, the character of God, theodicy, moral goodness, heaven and hell, a theory of literature and the place of the imagination.
Near-Death Experiences Revisited: Recent Empirical Data that Challenge Naturalistic Assumptions
Abstract: After a brief summary of the current state of recent studies, this paper addresses the latest extended debate over whether veridical data exist that establish that NDEs are not hallucinations or other natural phenomena. Further attention is given regarding whether NDE reports confront naturalism with another research challenge that cannot fit easily into their perspective.
Join Lee Strobel, JP Moreland, William Lane Craig, Gary Habermas and over twenty other leading Christian thinkers in San Diego for this extraordinary conference that will strengthen your faith and change your life.
On June 17th this summer my wife and I flew to Asheville, North Carolina, rented a car, and drove to eastern Tennessee to visit a sister I hadn’t seen for a while. The day before, my best friend in Lynchburg, where I’d lived for fourteen years, saw on Facebook that we were coming east. “Too bad you can’t swing this way,” he wrote. I agreed. Unfortunately, it had to be a quick trip, in Friday, out Monday. “But we’ll have to find a way to see each other soon,” I added, to which he replied, “Yup.”
And that was Mark Wesley Foreman’s last word to me—at least for now. The next morning his remarkable earthly pilgrimage came to an end. He died at home in his study at the age of 67. He passed quickly, no goodbye possible, but his wife of 43 years, Chris, and three daughters—Erin Foreman, Lindsay Leonard (Steven), and Kelly Croucher (Jordan)—knew Mark loved them with all his heart. He had told them many times, and they him.
Their loss is incalculable and still fresh, and they could use our continuing prayers. Likewise his grandchildren Cole, Isaac, Thomas, Penelope, and Joey; and his brothers: David (Sandra), Michael (Louise), Dana (Lisa), and Stuart (Phyllis). Born on December 18, 1954, in Lancaster, California, Mark was son of the late Donald E. Foreman and Carol A. Foreman. In addition to his parents, he was preceded in death by his brothers, Scott Foreman, Paul Foreman, and Patrick “Flip” Foreman.
A humble man of prodigious accomplishments, Mark was a well-known Professor of Philosophy at Liberty University for over 33 years. He earned his Bachelor’s Degree in Music at Westminster Choir College, an achievement near and dear to his heart. Another proud milestone was earning his PhD from the University of Virginia. Mark was extremely active in community theatre, having appeared in or directed over 50 productions. Most notable were his performances as Benjamin Franklin in 1776 and Tevye in Fiddler on the Roof, both roles he was born to play. He was associated with Lynchburg Fine Arts Center, Cherry Tree Players, Little Town Players, Commerce Street Theater, Wolfbane Productions, Renaissance Theatre, and Endstation Theater, where his Christian witness was always winsome, attractive, and faithful.
With crystal clarity and fluid erudition that reflected his teaching gifts, musical timing, and knack for narrative, he was also an accomplished author. He published four books, including Prelude to Philosophy: An Introduction for Christians; How Do We Know? An Introduction to Epistemology (with Jamie Dew); and (with his daughter Lindsay) Christianity and Modern Medicine: Foundations for Bioethics. A staple of the Evangelical Philosophical Society, Mark read dozens of papers through the years, joyfully occupied several leadership positions, and encouraged and affirmed so many in attendance, including my Worldview Bulletin colleague Paul Copan.
Paul shared this story about Mark: “I always appreciated Mark’s warmth and kindness over the years. For some reason, he attended any EPS session at which I presented at our annual meeting. He was always so kind in distributing my handouts to everyone in the room, though he confessed, ‘Actually, you think I’m being a servant, but it’s somewhat self-serving because doing this guarantees I get a handout in the event there are more people than handouts!’”
Among all of his accomplishments, his most prized titles were Husband, Dad, and Grandpa. Mark was completely devoted to his wife and children and cherished the time they spent together, especially during their many travels nationally and internationally (always including a Disney trip!). He loved spending time with his girls, and he considered no work more important than loving them well.
It’s a little surprising that Mark and I grew to be so close. In several ways we were opposites. He was everything I wasn’t: gregarious, ebullient, and the life of every party. He knew magic and music and movies and mischief, and somehow his infectious laughter and extroversion and my chronic introversion dovetailed, and he became a kindred spirit, more of a brother than mere friend. Three months after losing him, and I remain gutted, like so many others, yet thankful we need not mourn as those without hope and that Jesus has effected the death of death.
One summer several years back, my wife, stepson, and I were in Eaton Rapids, Michigan, and we knew Mark was planning a visit to Chicago. So we scheduled a get-together there. We drove the three hours or so in order to share a meal with him on the Gold Coast. At the time it seemed like the perfectly natural thing to do, even though, I suppose, it would have been considerably easier to see him by walking across the hall from my office to his. No regrets.
In the weeks before his death, Mark and I chatted on Facebook numerous times. He reflected about his retirement just weeks before. (Adding in his high school teaching, he taught for forty years—a biblical generation.) In our last Messenger exchange this was his final entry:
I have mixed feelings about retiring. Part of me is looking forward to not having to deal with the hassle aspect of it all: all the little hoops admin makes you jump through, students complaining about grades, etc.; but part of me is going to really miss being in the classroom. Interacting with students, helping them to see alternatives and deeper truths. I loved being a teacher. It was who I was. And now that person is gone. I will really feel it come August when everyone is going back to school and I am not. I loved my summers off but come August I always had that itch to get back and going back scratched that itch. Don’t know what will scratch it this fall.
I suspect he’s not disappointed.
After we heard the news while in Tennessee, Marybeth and I decided to take leave of my sister and drive to Lynchburg the next morning. That evening we attended a hastily arranged dinner with the old philosophy and theology department from Liberty at La Villa, the same restaurant Mark and I usually ate at on Monday evenings. For years I’d order the “Katy Special,” and did so again this night. About twenty showed up. Several brought their wives, and Mark Foreman’s wife Chris and daughter Lindsay came as well (and two of Lindsay’s kids). It was a poignant, bittersweet time of rekindling old friendships, catching up, and celebrating Mark.
We went around the circle and reminisced. I told the story of how Gary Habermas was once discussing near death experiences, and Mark quipped, “I have a near death experience every time I hear you give a paper.” And how another time I overheard Mark discussing Viagra with some fellows when he said, “If mine lasts more than four hours, I’m not just telling my doctor, I’m telling everybody!”
Mark was a marvel, and losing him was devastating and surreal. This was the guy who sang three times at my wedding and reception. Decked out in a classy tuxedo, he and his friend Sally Southall sang “The Prayer” during the wedding itself. Afterwards, simply because I asked him to, he put on a dress and did a Marilyn Monroe impression singing Happy Birthday to my dean, Emily Heady. Then, on his own initiative, he donned a different dress and wig to impersonate Karen Swallow Prior singing his own version of “Matchmaker.” Anyone who knows him will know he brought the proverbial house down. And he left us with a few priceless images seared into our brains forevermore.
Together he and I saw John McEnroe play tennis in person; we attended Phantom of the Opera in London; we toured Oxford University; we saw Shakespeare plays together in Staunton. He organized my bachelor party at the local ballpark; with friends we walked the streets of Washington, D.C. while he regaled us with tales of Watergate. I attended his dissertation defense—he had written on Gilbert Meilaender and the relevance of religious convictions in the public square. He, his family, and I shared Thanksgiving and Christmas meals more times than I remember. And for nearly fourteen years, every Monday night, we watched the most violent film playing that week after dining and talking at length over Italian food.
We shared so many conversations through the years that in retrospect they easily blend, but their cumulative effect over the years was considerable. We had occasion to discuss just about anything and everything under the sun. Including death, quite a number of times. He was the one who’d told me Robin Williams had died, and after Jerry Falwell, Sr. died, we sat in Macado’s and decompressed and processed it all for hours. Once I remember him saying, “I know some people say they want their funerals to be celebrations. I do not. I want there to be tears and wailing.”
In a sense our weekly pilgrimage constituted our shared ritual, something we came to rely on and that invariably shaped us. It really was a liturgy of sorts. Christians have always taught that there is something deeply sacramental in a shared meal, a vivid example of how we can catch a glimpse of the eternal in the everyday, the transcendent in the immanent, something sacred in the quotidian.
Mourning makes me thankful for Romans 8:26: “In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words.”
The loss of a dear friend like Mark is a poignant reminder of the value of people, in general, by reminding us of the value of this person in all his particularity and uniqueness. What a remarkable life Mark lived, and how exceedingly valuable he was as a human being. And of course he’s not alone. Each and every person has infinite value and dignity and worth. In “The Weight of Glory,” C. S. Lewis wrote, “There are no ordinary people. You have never talked to a mere mortal…. It is immortals whom we joke with, work with, marry, snub and exploit—immortal horrors or everlasting splendors.” It’s just that Mark made this eminently easy to believe.
We’ll see Mark’s wife and daughter Lindsay again soon as they are planning to rent a truck and drive his remaining book collection here to Houston Baptist so the Center for the Foundations of Ethics can have them. I’m eager to see them and reminisce in person. And I can hardly wait to see Mark again, which is possible because the gospel really is gloriously good news, because God is a God of perfect love, and because love is more powerful than death.
And he already told me the first thing he’ll say when we meet again: “Let’s eat.”
In lieu of flowers, the family requests that memorial contributions be made in Mark’s name to Little Town Players, 931 Ashland Ave, Bedford VA 24523, or Commerce Street Theater, 1022 Commerce Street, Lynchburg, VA, 24504.
To hear Mark’s inimitable voice, here’s a song he sang in 1989.
A picture of Foreman looking awesome (and me awkward):
In 2018, Wiley-Blackwell will publish The Blackwell Companion to Substance Dualism, edited by Jonathan Loose, Angus Menuge, and J. P. Moreland. Jonathan J. Loose is Senior Lecturer in Philosophy and Psychology at Heythrop College, University of London. Angus J. L. Menuge is Professor and Chair of Philosophy at Concordia University Wisconsin and President of the Evangelical Philosophical Society. J. P. Moreland is Distinguished Professor of Philosophy at Biola University in La Mirada, California, where he has taught for 28 years.
This volume includes several contributions from EPS members or Philosophia Christi contributors, including the Editors, along with chapters from Charles Taliaferro, William Hasker, Richard Swinburne, Stewart Goetz, Gary Habermas, Joshua Rasmussen, Ross Inman, Brandon Rickabaugh, and John Cooper.
From the publisher’s description of The Blackwell Companion to Substance Dualism:
A groundbreaking collection of contemporary essays from leading international scholars that provides a balanced and expert account of the resurgent debate about substance dualism and its physicalist alternatives.
Substance dualism has for some time been dismissed as an archaic and defeated position in philosophy of mind, but in recent years, the topic has experienced a resurgence of scholarly interest and has been restored to contemporary prominence by a growing minority of philosophers prepared to interrogate the core principles upon which past objections and misunderstandings rest. As the first book of its kind to bring together a collection of contemporary writing from top proponents and critics in a pro-contra format, The Blackwell Companion to Substance Dualism captures this ongoing dialogue and sets the stage for rigorous and lively discourse around dualist and physicalist accounts of human persons in philosophy.
Chapters explore emergent, Thomistic, Cartesian, and other forms of substance dualism—broadly conceived—in dialogue with leading varieties of physicalism, including animalism, non-reductive physicalism, and constitution theory. Loose, Menuge, and Moreland pair essays from dualist advocates with astute criticism from physicalist opponents and vice versa, highlighting points of contrast for readers in thematic sections while showcasing today’s leading minds engaged in direct debate. Taken together, essays provide nuanced paths of introduction for students, and capture the imagination of professional philosophers looking to expand their understanding of the subject.
Skillfully curated and in touch with contemporary science as well as analytic theology, The Blackwell Companion to Substance Dualism strikes a measured balanced between advocacy and criticism, and is a first-rate resource for researchers, scholars, and students of philosophy, theology, and neuroscience.
Enjoy a number of engaging video interviews with contributors to The Blackwell Companion to Substance Dualism, which were given in late 2017 at the EPS conference in Providence, Rhode Island. Interviewees include Kevin Corcoran, Gary Habermas, Jonathan Loose, Angus Menuge, J. P. Moreland, Nancey Murphy, Eric Olson, Brandon Rickabaugh, and Richard Swinburne [for more print contributions from many of the interviewees on physicalism and substance dualism, see the symposium discussion in the Summer 2018 issue of Philosophia Christi].
In addition, despite ill health, Lynne Rudder Baker kindly invited Jonathan Loose to her home prior to the conference and gave, according to Loose, what turned out probably to be her last interview on her work.
Subscribe directly to the “Mind Matters” and follow Twitter announcements from @jonathanjloose about new video interviews to be released!
Support the EPS to expand its reach, support its members, and be a credible presence of Christ-shaped philosophical interests in the academy and into the wider culture! Right now, there couldn’t be a better time to multiply your support of the EPS in 2018 light of a $25,000 matching grant from an anonymous donor. Help us reach and exceed our $50,000 goal!!
Have you ever wanted to develop a
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In my interview with J.P. Moreland, not only does he discuss his latest book, but he also discusses trends he sees in the culture that further require a defense of a substance dualist account of the human person.
The Soul seems to function as a ‘primer’ relative to your many other books and articles on this topic. If so, it’s striking to me that such a book would emerge now in this season of your vocation vs. at the beginning of your professional life as a philosopher. What do you find yourself wanting to emphasize now that is different yet similar to what you’ve been writing about all these years regarding the existence of the soul?
I wrote The Soul at this stage of my life rather than at the beginning of my career because I have studied the issue for many years and have a lot more to say about it now. I have published a number of technical pieces on the mind/body problem and thought it was time for me to write a book that was accessible to thoughtful laypersons.
For those that have not tracked your work on the soul, what might be ‘new’ to them compared to what else they may find in the literature on this topic?
There are really two emphases in The Soul that could, in some sense, be taken as new. First, I am deeply concerned that there are such things as Christian physicalists. For the life of me, I don’t see how one can, with integrity, avoid a dualist reading of the Bible, especially if the dualism in mind is not a fairly extreme form of Platonic dualism (the soul is immortal on it’s own, the body is evil as is manual labor, the final state will be disembodied). I have read Nancey Murphy and Joel Green, and have listened to their lectures on this and had personal conversations with Green, so I know their views. And without being mean-spirited, I am convinced that Christian physicalism is eisegesis that tries to find a way to read physicalism into the Bible so Christians won’t have to be embarrassed by an outdated dualism that has been largely undermined by science. To address this concern, I devote an entire chapter of the book to a fairly careful interpretation of the key passages and show that dualism is the biblical view. Second, over the years, I have picked up some new arguments (and some new ways to put old arguments) for a substantial, immaterial self/soul, ego, I.
The book is dedicated to your friend and mentor, Dallas Willard: “a man with the largest soul I ever encountered.” Of all that Dallas taught you, what’s the most indispensable insight he taught you about the human person?
Dallas taught me many things about human persons, so it is hard to boil all that down to a single insight. But if I were forced to do so, I suppose it would be that laypeople think that science has shown we are our brains, that this is entirely false and, indeed, the view of the human person in the Bible is still the most reasonable view to hold: that the soul diffuses the body in such a way that the body really contains the soul (the body is en-souled matter), such that soulish dispositions reside in the body qua en-souled matter, and so spiritual formation includes attending to those dispositions by way of habit formation.
So, given what Dallas taught you, how have you tried to extend your own work ‘beyond’ Dallas?
A way of honoring any mentor is to attempt to extend what he taught you beyond his teaching by developing it more fully and extending it into new areas of reflection. My main work that extends Dallas’ has been (1) developing detailed critiques of the various forms of physicalism extant in the current academic culture; (2) formulating more arguments for substance dualism. These extensions are in my book. I should say that I advance my arguments and hold to my views, not primarily because they stand as extensions of Dallas’ thought, but because I think they are true and rationally defensible.
In the Introduction, you spend about two paragraphs articulating some thoughts about human embodiment, where you “take the body to be an ensouled, spatially extended, physical structure” (16). Over the years, most of your approach to explaining the existence and significance of the soul has seemed to focus on acquainting people with the irreducible nature of nonphysical (spiritual) reality (e.g., consciousness) and showing the failures of philosophical naturalism. Is there a reason why your work has not also given priority to a focus on embodiment, given your Thomistic substance dualism? Wouldn’t that Thomistic sense of embodiment have an evidential force to explaining the necessity of a soul?
You are right that the Aristotelian/Thomistic version of the soul and the way it is embodied has not been a major aspect of my writings, though I do lecture on it in my classes at Talbot. And you are also correct that, given that a body is such only if en-souled—a body without a soul is a corpse, not a body—there are many powers in the body that are not, strictly speaking, physical (e.g., the power to feel anxiety in different parts of the body). But one can only do so much, and as my career has developed, I have earnestly prayed for Jesus to guide my research and publishing, and as a result, defeating philosophical naturalism as a worldview, and showing that mind/body physicalism is at home in naturalism and not in theism, have been major preoccupations of my intellectual work.
The last chapter, “The Future of the Human Person” is not about future trajectories in anthropology but about the afterlife. You spend a considerable amount of attention on hell, which evolves into issues of soteriology. While there are echoes of your book with Gary Habermas, Beyond Death, why include a discussion about hell in a book about the soul? Or, for you, what does eschatology and soteriology have to do with philosophical anthropology?
I remain unconvinced by the various physicalist attempts to render an afterlife intelligible, given a physicalist anthropology, and I have read most of those attempts. Thus, dualism is essential for making credible the reality of the afterlife. In this regard, the literature on Near Death Experiences provides overwhelming evidence for the existence of a soul and the reality of disembodied existence near or after death. While I do not agree with the doctrinal ideas in every DNE account, there are simply too many credible accounts that have been studied carefully which lend support to dualism and a disembodied intermediate state between death and final resurrection. In my last chapter of The Soul I include two NDEs that support these claims. Besides, if one becomes convinced that the soul is real, then one should give serious attention to what happens after one dies. In order to give guidance to such attention, I include as the last chapter a treatment of the afterlife.
Anyone who has read your articles and books for any length of time will quickly discover that you are passionate about ‘deconstructing’ the hegemony of scientism in the academy and in the culture at large. Is there a correlation between your critique of that epistemic-cultural hegemony and your (not often known) critique of the hegemony and domination of political power in a society?
There is, indeed, such a connection. It is on the basis of the possession (or the perceived possession) of knowledge that people have the authority to act in public and shape the common good. Unfortunately, scientism has led a number of cultural elites to reject traditional Christianity as outmoded and falsified, and to seek to replace it with progressive forms of secularism. This movement is gaining ascendency in the centers of power in our culture—the schools, universities, media, entertainment, and politics. This is why we must undermine scientism and contend for Christianity in the public square. Journalist and regular contributor to Fox News on television—Kirsten Powers—recently converted to Christianity from a secular worldview precisely because she heard a rational defense of the faith and came to realize that the good evidence was on the side of the Christian religion.
We seem to live in a cultural milieu where there is widespread pluralism regarding ‘human identity.’ For example, it is not uncommon for the patterns of our public discourse to run wild with ‘identity talk,’ whether referring to ‘identity politics,’ ‘gay identity,’ or ‘national identity,’ and still more, our ‘Christian identity’ and ‘ethnic identity.’ Granted, these are probably not univocal meanings of ‘identity.’ But what do you make of the proliferation this ‘identity’ fixation?
The proliferation of ‘identity’ talk represents the rejection of essentialism with its replacement on a form of postmodern constructivism according to which I can construct any identity for myself I want and form groups of others with the same constructed identity. This group hegemony keeps one from facing who they really are, essentially (image bearers of the biblical God who gave them a nature), and, instead, hiding from reality by the soothing comfort that comes from group reinforcement of their constructed world.
For many philosophers and theologians, your work has helped to shape plausibility conditions and pathways for others to traverse in ‘thinking Christianly’ about metaphysics, philosophy of mind and theological anthropology. What do you hope a next generation of scholars will be enabled to do with and ‘beyond’ the areas that you have cared so deeply about?
I hope that laypersons, especially young Christians who getting ready to go to college or are already there (or who have just graduated) will read The Soul as a way of resisting cultural incorporation into views antithetical to Christianity and common sense. If we can establish dualism as the biblical and most defensible view throughout the Christian community, then the cream will rise to the top: some Christians who go into various fields will use the notion of the soul to integrate what they do with the Christian faith. Such integration keeps Christianity from being marginalized and it shows the important intellectual work the central concepts in Christianity do when employed in the right way. And the notion of the soul is one of the most important concept for that work.
More about J.P. Moreland can be found at his website. Readers might also be interested in the recent collection of essays by some of J.P.’s friends, which reflect upon and advance some major themes in his writings, entitled, Loving God with Your Mind: Essays in Honor of J.P. Moreland, edited by Paul Gould and Richard Davis (Moody Publishers, 2013).
Last week I made my hotel reservations for our annual EPS meeting in Milwaukee, Wisconsin. Yes, I’m looking forward to being back at my old stomping grounds during my Ph.D. studies in philosophy—Marquette University. But much more than this, I am eager to gather with you all at what is the highlight of my academic year—the EPS annual meeting and EPS apologetics conference. Truly, we have much to look forward to!
EPS annual meeting (November 14-16—Wednesday through Friday): Hearty thanks to the philosophy department at Bethel College in Mishawaka, Indiana, for putting together a marvelous program this year. We’ll have familiar presenters—Bill Craig, J.P. Moreland, Gary Habermas, Angus Menuge, Greg Ganssle, Scott Smith—and newer ones like Jonathan Loose, Paul Gould, and Matt Flannagan. We’re pleased to have as our plenary speaker the noted philosopher of religion Charles Taliaferro, professor of St. Olaf College in Northfield, Minnesota. And please join us on Wednesday evening of our gathering for our EPS reception; J.P. Moreland will offer a word of challenge and encouragement.
EPS apologetics conference (November 15-17—Thursday and Friday evenings and Saturday morning): This will take place at Spring Creek Church in Pewaukee, Wisconsin. In addition to our excellent seminar speakers, the plenary lineup is stellar indeed: Lee Strobel, Mark Mittelberg, William Lane Craig, Gary Habermas, and Greg Koukl.
EPS session at AAR/SBL (November 18, Sunday—7:00 PM): This event will take place in Chicago at the Hilton Chicago (Continental Ballroom A). The panel will discuss the book, The Persistence of the Sacred in Modern Thought(University of Notre Dame Press, 2012). In this book, Chris L. Firestone, Nathan A. Jacobs, and thirteen other contributors examine the role of God in the thought of major European philosophers from the seventeenth to the nineteenth century. This symposium addresses two questions that emerge out of this collection: What elements of the sacred persist in certain key figures of Modernity? And how might contemporary thinkers capitalize on these elements?The panelists include Chris L. Firestone (Trinity International University), Nathan Jacobs (John Brown University, Philip Clayton (Claremont School of Theology), and others. Stay tuned at the EPS website for a forthcoming author interview with Firestone and Jacobs.
Many other good things are happening within the EPS. This past week the EPS co-sponsored a conference in Pasadena, CA, entitled “Brave New World,” which deals with genetic engineering and human dignity. I was privileged to be the plenary speaker for our EPS Southeastern regional meeting this past spring—one of several regional EPS gatherings. Various EPS members continue to participate in apologetics conferences around the country, including a recent “On Guard” conference in Tulsa, Oklahoma, which was attended by 1,000 people, including atheists and agnostics, two of whom made commitments to Christ.
We rejoice that the EPS is not only a philosophical society, but a missional organization that seeks to equip the church and make an impact not only in North America, but across the globe. In addition to what we are presently doing, we hope to launch new initiatives in international outreach. So please consider supporting the work of the EPS through your financial gifts and your prayers.
One final note: this November will mark the end of my six-year term as EPS President. It has been a privilege to serve and work together with you as fellow philosophers and as laborers together in God’s kingdom.
There are three great EPS events that you don’t want to miss the week before Thanksgiving, November 17-20th, in Atlanta, Georgia.
1. EPS annual meeting with Alvin Plantinga as our plenary speaker along with dozens of other presenters doing papers in philosophy of religion, philosophical theology, epistemology, metaphysics, ethics and so much more! Register now.
2. EPS annual apologetics conference with Alvin Plantinga, William Lane Craig, Gary Habermas and Randy Newman as plenary speakers along with over 20 other great speakers on apologetics and contemporary objections. Take advantage of the discounted pricing before it expires on September 30th.
3. EPS annual session at the Society of Biblical Literature on the topic of “Is Yahweh a Moral Monster?” with Michael Rea, Paul Copan, Matthew Flannagan, Randal Rauser, and Richard Hess. More info here.
We welcome your participation at any of these events!
In 2018, Wiley-Blackwell will publish /S-cover/without%20spine/9780802411006.jpg)
