Gregory A. Boyd

Where does evil come from? If there is a sovereign creator God, as Christian faith holds, is this God ultimately responsible for evil? Does God's sovereignty mean that God causes each instance of sin and suffering? How do Satan, his demons and hell fit into God's providential oversight of all creation and history? How does God interact with human intention and action? If people act freely, does God know in particular every human decision before the choice is made? In this important book Gregory A. Boyd mounts a thorough response to these ages-old questions, which remain both crucial and contentious, both practical and complex. In this work Boyd defends his scripturally grounded trinitarian warfare theodicy (presented inGod at War) with rigorous philosophical reflection and insights from human experience and scientific discovery. Critiquing the classical Calvinist solution to the problem of evil, he advocates an alternative understanding of the sovereignty of the trinitarian God and of the reality of Satan that sheds light on our fallen human condition. While all may not agree with Boyd's conclusions, Satan and the Problem of Evil promises to advance the church's discussion of these critical issues.

Perhaps no theological topic is more hotly debated within evangelical Christianity these days than God's foreknowledge. Is the future exhaustively settled, or does it include possibilities ("maybes")? In encountering such questions, a growing number of evangelicals are becoming dissatisfied with the classical view of foreknowledge and have accepted an alternative, open view of God. In God of the Possible theologian Greg Boyd offers an accessible introduction to the freewill theism position. Boyd begins by laying out and critiquing the "motif of future determinism," which forms the basis of the classical view of foreknowledge. He goes on to explicate several scripture passages that depict the future as partially open and that God therefore knows it as such. He then discusses some practical areas in which he thinks the open view can make a positive difference. Finally, Boyd addresses the most frequently asked questions and typical objections raised against the open view. An appendix explores other passages supporting the open view of God and the future. Exploring issues of foreknowledge, freedom, and the future, Boyd presents biblical, theological, and philosophical insights into the openness issue in this introductory, yet provocative, book. While geared particularly for a lay readership, more advanced students of theology will also benefit from his presentation."

In this bold and compelling work, Gregory Boyd undertakes to reframe the central issues of Christian theodicy. By Boyd's estimate, theologians still draw too heavily on Augustine's response to the problem of evil, attributing pain and suffering to the mysterious "good" purposes of God. Accordingly, modern Christians are inclined not to expect evil and so are baffled but resigned when it occurs. New Testament writers, on the other hand, were inclined to expect evil and fight against it. Modern Christians attempt to intellectually understand evil, whereas New Testament writers grappled with overcoming evil. Through a close and sophisticated reading of both Old and New Testaments, Boyd argues that Satan has been in an age-long (but not eternal) battle against God, and that this conflict "is a major dimension of the ultimate canvas against which everything within the biblical narrative, from creation to the eschaton, is to be painted and therefore understood." No less edifying than it is provocative, God at War will reward the careful attention of scholars, pastors, students and educated laypersons alike.

What's special about Oneness Pentecostals? In this penetrating analysis of Oneness theology and practice, Gregory Boyd reveals the experience of four years of personal involvement in a Oneness church. Although Oneness Pentecostals' belief in Christ's deity establishes some common ground with other Christians, their aggressive denial of the Trinity has nonetheless fostered their indisputably sub-Christian ideas about God's character, about salvation, and about Christian living.