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The Battle for God: Responding to the Challenge of Neotheism [Paperback]

By Norman L. Geisler (Author) & H. Wayne House (Author)
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Item Specifications...

Pages   256
Est. Packaging Dimensions:   Length: 8.46" Width: 5.56" Height: 0.77"
Weight:   0.87 lbs.
Binding  Softcover
Release Date   Nov 7, 2001
Publisher   Kregel Academic & Professional
ISBN  0825427355  
EAN  9780825427350  

Availability  0 units.

Item Description...
Neotheism, also known as the "openness of God" theology, argues for a limited Creator and Sustainer. He can only guess what the free-willed human beings will do. Sometimes He guesses wrong and must undo the damage. God's understanding, power, and wisdom, are thus at issue in this major debate. The Battle For God reminds us how far such a view diverges from the understanding of God revealed in the Bible and confessed by church fathers. Norman L. Geisler, H. Wayne House, and Max Herrera describe the struggle to set the course for Christian Faith, with vast ramifications for the understanding of God's omniscience, omnipotence, eternality, simplicity, and sovereignty. Here is a clear refutation of arguments in recent writings by Greg Boyd, Clark Pinnock, and John Sanders. But more than simply a critique of the proposal to redefine God, the authors present a systematic confession of God's attributes-what they mean, why we can take confidence as Christians in the God they describe, and why the battle for God is well worth fighting.

Publishers Description
An authoritative response to neotheism--the widely debated recent theological phenomenon that questions the orthodox view of God's omniscience and omnipotence.

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More About Norman L. Geisler & H. Wayne House

Norman L. Geisler Dr. Norman Geisler, PhD, is a prolific author, veteran professor, speaker, lecturer, traveler, philosopher, apologist, evangelist, and theologian. To those who ask, "Who is Norm Geisler?" some have suggested, "Well, imagine a cross between Thomas Aquinas and Billy Graham and you're not too far off."

Norm has authored/coauthored over 80 books and hundreds of articles. He has taught theology, philosophy, and apologetics on the college or graduate level for over 50 years. He has served as a professor at some of the finest Seminaries in the United States, including Trinity Evangelical Seminary, Dallas Seminary, and Southern Evangelical Seminary. He now lends his talents to Veritas Evangelical Seminary in Murrieta, California, as the Distinguished Professor of Apologetics.

Norman has been married for 57 years (as of 2013) to wife Barbara Jean, graduate of Fort Wayne Bible College (Taylor University) Dr. and Mrs. Geisler have six children, fifteen grandchildren, and three great grandchildren

SPANISH BIO: Norman Geisler (PhD, Loyola University) es presidente del Seminario Evangelico del Sur y autor de mas de cincuenta libros, entre los que se destacan Decide For Yourself, Baker Encyclopedia of Christian Apologetics y When Skeptics Ask. Fue tambien coeditor de Is Your Church Ready? Un libro asociado a Quien creo a Dios?

Norman L. Geisler currently resides in Weddington, in the state of North Carolina.

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Reviews - What do our customers think?
Open Theology, Process Theology, What is omniscience?   Jun 11, 2007
The Battle for God written by Norman L. Geisler, H. Wayne House with Max Herrera

The authors of this book believe traditional theism is being challenged by those claiming to be evangelical, but who have doctrine that is contrary to orthodox theology and monotheism. The Authors call it neotheism; its proponents prefer calling it open theology or freewill theism. Neotheism is akin to process theology: God is changeable and does change-who he is and his mind. Traditional theism argues God is omnipotent, omniscience, and immutable. The neotheist claims to believe God is both omnipotent and omniscient, but have certain caveats to the terms that alter their meaning. The neotheist have six rules that explain their perspective of God:
(1) The world is created ex nihilo; God created the world without the aid of substance. God does intervene unilaterally
(2) God chose to create us with incompatibilistic freedom- freedom over which God does not overrule
(3) The moral integrity of God is such he does not choose to overrule certain decisions by man even though He finds the results obnoxious.
(4) God desires each individuals highest good and our well being as a human race
(5) God does not have exhaustive Knowledge what will happen in our lives and the decisions we as a people will make or as individuals. Yet the neotheist claims God is omniscience because God knows the facts as of this second.

The authors argue how these views are in variance to Arminian theology: which argues God foreknows who will accept Jesus as his Savior. I state this so those who read this review do not confuse Neotheism with those who oppose Calvinistic definition of predestination. The book presents arguments of Arminius and Calvin, but not any more then Augustine, Thomas Aquinas, Martin Luther, Francis Turretin, and Jonathan Edwards.
Other theologians are quoted only after it is explained the traditional view of theology is consistent with scripture and the neotheist thoughts on the subject are wrong. The authors of this book do not argue that God chooses who will accept Jesus as Savior; they do argue God does know what is and what is to come. God never permits man's freedom to hinder His will. That God has emotions but his nature will not changed by them. The nature of God is the same today as yesterday and will not Change tomorrow. The authors explain this is not what the neotheist believe.
Battling with a Self Delusion  Aug 17, 2005
This is an extremely disappointing book. It is something of a comic rehash of traditional-fundamentalist theology. It lumps very diverse perspectives together through the use of non-contexual quotations and treats the proponents of Open Theism with disdain. It lacks both academic respectability and basic Christian charity.

A number of criticisms might be leveled at the book on the immediate surface:

1. It renames Open Theism with Neo-Theism. This has the effect of disallowing academic opponents the privilege of defining themselves. This is a subversive and cruel attempt to malign the perspective before it is discussed. Apart from a brief introductory discussion and direct quotations, the authors refuse to use the lable Open Theism. It seems they need a little more openness if they are going to honest participants of theological dialogue.

2. They identify Open Theism as a development of Process Theology. However, Open Theists have repeatedly denied such a connection and have even offered critiques of Process Theology that are superior to those offered in this book. In short, Process Theology teaches that God needs the world. Open Theism does not have a God that is dependent upon the world nor does their God need the world in any way. The God of Open Theism has a more intimate connection with the world than that of Geisler, House and Herrera. Particularly in that Open Theism posits that God works in partnership with his creation and not simply in a relationship of absolute dictatorial dominence. This of course is the appeal of Open Theism, its democratic rather than autocratic or despotic relationship between the Creator and the creature. This is an area that needs to be better worked out by both sides, and the dialogue will no doubt be refreashing and educational for all.

3. The book fails to note the varieties or strands within Open Theism nor does it acknowledge developments within Open Theism. The Openness Theologians have all developed their positions in response to evaluations of earlier papers and books. Some have changed their positions moderately; all have reworked hypotheses to answer various challenges. Furthermore, the three main theologian, Sanders, Boyd and Pinnock, have significant nuance differences that are not addressed indicating that is somewhat unfair to speak simply of Open Theism. It may be better to speak of Open Thesims. The trite and cynical quoting of the most outrageous elements of each Open Theism writer and then lumping them together into one huge "heresy" as if the worst of all of them together represents the best of the whole is unfair and represents a depraved scholarship.

4. The key matter, which is to reckon with the issues Open Theism takes up, has not been done. An aggressive exegetical challenge to Open Theism has not been made. Simply appealing to tradition and a spate of historical figures does not answer the questions. In many respects, Open Theism is simply reworking questions that have been addressed for ages and signifies that what Geisler, House and Herrera consider to be inspired answers are not yet universally accepted. Rather than speaking louder as a means to convincing their opponents they really need to start dialoging and responding in good faith to what Open Theists are actually saying, rather than what they want them to say.

5. Finally, the tone of the book is reflected in its title -- it is truely a "Battle." The question is, "Would God sanction this battle?" I am guessing the answer is, "No!" The polemic is carried through the whole book and constitues the dominant rhetorical feature. Given that Open Theists have set for their persepective as a working hypothesis for discussion, the "battle" response trivializes the importance of good theological discourse in the course of developing a faithful community. Their battle tactics would seem to signify a lack of faith rather than a faith response.

Responding to neotheism  May 22, 2002
What God knows and when he knows it has become a very hot topic in Christian circles today. It seems to be a common question regarding how much God knows about the future. Does He make things happen? Does He merely know about future events? Or does God, as neotheism so states, limit Himself by not knowing the future, meaning that the future really is up in the air and is contigent on the decisions made by humans?

As it can be obviously seen, this is a pretty big issue because how we view God is vital. In fact, the Bible very clearly says it can be very dangerous to have a wrong view of God. Geisler, House, and Herrera show how neotheism is the "new kid" on the block as neotheist theologians have combined aspects of panentheism, or process theology, with traditional theism. It has implications on the way we worship as well as how we view and interpret the scripture. The book takes a look at certain key qualities about God, including His omniscience, eternality, immutability, and sovereignty, and compares the traditional Christian view with the neoorthodox view. Actually, The Battle for God serves as an overview of the attributes of God, so a study in who God is can't be all bad!

I like the way that the authors treat this issue with as much simplicity as possible, attempting to show through biblical evidence and historical Christian quotes that neotheism is problematic for the evangelical Christian. It should be pointed out that, in the limited number of pages of a paperback text, the quotes from church fathers are pieced together, so the danger of the context being destroyed is certainly possible, especially since the average reader won't look them up. However, I saw nothing that appeared to be unusual with the people being quoted. The end of each section delves into the neotheists' objections to the texts and their own interpretations. This might be the most valuable part of the book, as Geisler and company show why neotheism is not bibical or hisotrical.

Overall I recommend The Battle for God to those who want an evangelical response to what I feel is the problem of neotheism. I'm thinking the debate is far from over. May truth prevail!

This is a powerful book demonstrating the farce of sympathizing with any semblance of what is called "Open View Theory" of Who the Real Jesus is, His Divine Attributes, His God-Nature, and
what He can know/when He can know it.

The case is made conclusively that Open Theory postulates another Jesus which should be rejected out of hand by those holding to what the Bible has always taught about Jesus and His Father as possessing 'understanding that is INFINITE'.

It is both preposterous and presumptuous for Neotheism to advocate such foreign gods among us and claim that a significant portion of the future is subject to 'Divine Nescience',i.e.
unawareness in advance of how free agents will certainly decide.
This is profoundly contrary to Scripture and finds itself well
outside the pale of Orthodox Christianity.

For further enlightenment regarding the aberration of Open Theory contrasted with the Biblical teaching of the Lord's 100%
without exception exhaustive definite Omniscience of macro/micro
Past/Present/Future of ALL AGENTS' decisions from eternity, see
Hank Hanegraaff's forthcoming "Little Black Book". It will help get the Church and those chasing after the newest doctrines/
speculations back on track with the Fundamentals of the Historic
Christian Faith once for all delivered to the saints.

Five stars for exposing cogently,Scripturally,historically and categorically the Heterodoxy of Open Theory of Bible Interpretation.

The authors make it clear that this is not merely an in-house,
intra-mural,peripheral debate between differing evangelical views about minor theological points, but a battle over Who the Real Jesus is, His Divine Nature/Attributes, Mono-Polar versus
Neo-Bi-Polar Theism, Evangelical Truth vs. Neo-Socinian speculation/rationalism.

Scripture declares "God is Spirit." The authors point out that
one of the main fabricators of Open Theory, Clark Pinnock, begs to differ, claiming the Lord is not necessarily pure spirit being,but may in fact be in some way embodied,corporeal, self-
emptying, activating a temporal pole in the divine nature,i.e. a
quasi-LDS view of God the Father and God the Son.

The authors' well-researched documentation shows the clear linkage between Open Theory and Process Theory, sharing many key
co-presuppositions that color how Open sympathizers interpret their Bible (literalizing man-likeness anthropomorphic texts that suit their 'God-repenting' motif, making them artificially
'theomorphic' instead,evacuating clear 'God-not-repenting' texts
of their plain,natural,literal,properly interpreted meanings)

The Openness deity is exposed as one who has a redefined sort of
Omniscience than Historically,Classically,Evangelically understood: Open Christ has an element of NESCIENCE (i.e.ignorance) regarding foreknowledge of free futures. Thus,
their Omni-science is reduced to Multi-science: knowing much, but not ALL.

Geisler does an outstanding job of exposing Open Theory's failure on all levels. Why he calls his book BATTLE FOR GOD is that it literally is a battle for Who the Real Jesus is.
The Neo-Socinian/Process/Bi-Polar Theism claims that Classical,
Historical/Mono-Polar Theism is the inheritor of a conception of
Jesus Christ that is more man-made than biblically revealed,
more philosophically fabricated than exegetically determined,
misinterprets anthropomorphism as non-literal analogous language
to humanly describe the Lord, guilty of hermeneutical malpractice
misrepresents Christ -all of these serious charges leveled by
Open Theorists such as John Sanders,Greg Boyd and Pinnock against the position of Athanasius,Augustine,Hus,
Spurgeon,C.S.Lewis,etc. cut both ways.

Someone's claims are invalid. Someone's premises and postulations
and pontifications are not viable. Someone's not reading their
Bible right.

This book is definitely NOT recommended for sympathizers of the
Open Theory who are not 'open' to have their heterodox position
challenged and categorically refuted by the weight of Biblical,
Historical,Philosophical,Metaphysical,Logical and common sense
TRUTH. The Open Theory christ is exposed as another christ, a pseudo-christ;one of lesser glory; not the Right Christ, but one from the left.

This book lovingly yet truthfully admonishes Neo-theism in the words of the True,Biblical,EDF (Exhaustive Divine Foreknowledge)Unrepentable,Infallible,Never-surprised,Mono-Polar,never-misprophesying,Orthodox Jesus Christ the same yesterday,today and forever:

If a book could rate 6 stars, this would more than qualify.


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