Last year saw the publication of the two-volume Bloomsbury series on Idealism and Christianity, for which I was chief editor. My co-editors (Steve Cowan, Joshua Farris and Mark Hamilton) on the two volumes happily discovered that there is no shortage of Christian scholars today who espouse the idealist perspective, whichcoveraffirms that the physical world is entirely dependent on a conscious Mind (also known as “God”) or, otherwise put, consciousness is most real and the physical world is essentially divine ideas made public (i.e., perceivable by finite minds).

So far, our volumes have created just the sorts of conversations we intended to stimulate. In fact, one of our colleagues—Chad Meister, Philosophy professor at Bethel University—recently informed us that he has “converted” to Berkeleyan idealism. And many others are intrigued and attracted to idealism for a variety of reasons.

So these are exciting days for idealism (also known as “immaterialism”). So much so that I was commissioned to write an article for Philosophy Compass on idealism and Christian philosophy. Last week the article was published, and you can access it here. As I note in the abstract, my essay “provides an overview of some of the ways Christian philosophers have deployed immaterialism to solve problems and generate insights in metaphysics, philosophy of mind, philosophy of science, philosophy of religion, and philosophical theology.” Indeed, the explanatory power of idealism is formidable and is its most convincing feature. That is, at least in my judgment. Perhaps my article will be of some help to you as you look into it yourself.

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