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In this book, J. L. Schellenberg argues that humanity has developed spiritually and morally in a way that would have been reflected in Christian doctrine if that doctrine had been inspired by a good and all-knowing God, and that Christian doctrine cannot therefore be related to such a God in the way that it purports to be.
List of contents
- Introduction
- 1: Of Things to Come (1820)
- 2: On Sin
- 3: On Spiritual Helplessness
- 4: On Salvation
- 5: On the Divine Jesus
- 6: On the Holy Spirit
- 7: On Revelation (I)
- 8: On Revelation (II)
- 9: The Christian Hiddenness Problem
- 10: What God Would Have Known
- Conclusion
About the author
J. L. Schellenberg (DPhil, Oxford) is Professor of Philosophy at Mount Saint Vincent University and Adjunct Professor in the Faculty of Graduate Studies at Dalhousie University. He is the author of ten books and 70 published articles. His first book, Divine Hiddenness and Human Reason, introduced a new argument against theism that remains the subject of much discussion. Also influential is a trilogy from Cornell and several subsequent volumes on a sceptical form of religion compatible with the denial of theism. These latter ideas are placed into an evolutionary context and made generally accessible in a short work from Oxford called Evolutionary Religion.
Summary
Classical Christian ideas loom large in philosophy of religion today. But arguments against Christian doctrine have been neglected. J. L. Schellenberg's new book remedies this neglect. And it does so in a novel way, by linking facts about human intellectual and moral development to what God would have known at the time of Jesus.
The tide of human development, which the early Christians might have expected to corroborate their teaching, has in fact brought many results that run contrary to that teaching. Or at least it will be seen to have done so, says Schellenberg, when we think about the consequences of any God existent then being fully cognizant, when Christian doctrine was first formed, of all that we have laboriously learned since then. Newly discovered facts, not just about such things as evolution and the formation of the New Testament but also about mental illness, violent punishment, the relations between women and men, and the status of same-sex intimacy, suggest detailed new arguments against the content of the Christian revelation--Schellenberg designs and defends twenty--when the prior understanding of the purported revealer is taken into account.
Written with Schellenberg's characteristic combination of verve and careful precision, What God Would Have Known offers a thorough and incisive treatment of its subject that remains respectful and fair-minded throughout. It is not concerned with the overworked question of whether classical Christians believe irrationally, but with what overlooked arguments about human development show in relation to the truth or falsity of Christian claims about reality. Fully conversant with relevant developments in science, the book is particularly generous in its attention to recent developments in social and ethical spheres as it works toward its striking conclusion that the God of the Christians, all good and all wise, would not have believed Christian doctrine.
