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The word 'God' is typically thought to be a proper name, a name of a defined entity. From another position it appears to be a description that is fundamentally synonymous to 'the first of all causes', or 'the font et origo of the structure of possibilities', or 'the provenience of being', or 'the generator of existence'. This lends credence to the view that 'God' is a truncated definite description. However, this article proposes that 'God' is a name given to whatever is that which is the first of all causes, the font et origo of the structure of possibilities, the provenience of being, the generator of existence. If so, then it is a descriptive name. Yet even among descriptive names 'God' is unique, for it is neither convertible to a proper name (unlike 'Neptune'), nor to a definite description (unlike 'Jack the Ripper' and 'Deep Throat'). 'God' is an inveterate descriptive name.

What is the relationship between faith and evidence? It is often claimed that faith requires going beyond evidence. In this paper, I reject this claim by showing how the moral demands to have faith warrant a person in maintaining faith in the face of counter-evidence, and by showing how the moral demands to have faith, and the moral constraints of evidentialism, are in clear tension with going beyond evidence. In arguing for these views, I develop a taxonomy of different ways of irrationally going beyond evidence and contrast this with rational ways of going against evidence. I then defend instances of having a moral demand to have faith, explore how this stands in tension with going beyond and against evidence, and develop an argument for the claim that faith involves a disposition to go against, but not beyond evidence.

Is it possible to worship a non-personal God? According to some, the answer is no: worship necessarily involves addressing the object of one's worship. Since non-personal gods cannot acknowledge or respond to address, it must be conceptually inappropriate to worship such gods. I object to this argument on two fronts. First, I show that the concept of worship used is too narrow, excluding many cases that obviously count as instances of worship. And, secondly, drawing on recent work on the philosophy of object knowledge, I argue that addressing non-personal gods might not be as conceptually confused as it first appears. Thus, it at least possible to worship a non-personal God.

Criticizing Richard Swinburne's conception of God, John Hick argues that God cannot be personal because infinity and personhood are mutually incompatible. An essential characteristic of a person, Hick claims, is having a boundary which distinguishes that person from other persons. But having a boundary is incompatible with being infinite. Infinite beings are unbounded. Hence God cannot be thought of as an infinite person. In this paper, I argue that the Hickian argument is flawed because boundedness is an equivocal notion: in one sense it is not essential to personhood, and in another sense—which is essential to personhood—it is compatible with being infinite.

What might it mean for a person's joy to be 'complete'? Granting that such conditions obtain at the beatific vision, I suggest beatific enjoyment requires a specific kind of knowledge of God; namely, fundamental personal knowledge. However, attaining such personal knowledge necessitates the divine gifting of a special grace, that is, a power to know God's infinite essence. Furthermore, this power, and so, this knowledge, can come in an infinite number of degrees. Granting this, one saint could come to a greater degree of fundamental personal knowledge of God than another, and therefore, one saint might experience a greater intensity of joy than another. Despite this difference in intensity, however, both saints may have their joy 'complete'.

The question whether God should be thought of as personal or a-personal is closely linked to the issue of an appropriate model of God-world relation on the one hand and the question how to conceive divine action on the other hand. Starting with a discussion of the scientific character of theology, this article critically examines the univocal-personal concept of God. Traditional Christian conceptions of God have, however, always acknowledged a radical asymmetry between the personal existence of created beings and the ground of being itself. In a second step, the ontological truth claim associated with this way of speaking about God is being related to its methodological consequences. In final step, attention is given to the relation of immanence and transcendence as it is defended in different versions of panentheism: As an alternative to divine interventionism, panentheism can be shown to explicate divine providence as formal and final causation.

Abstract
This study aims to increase understanding of whether spiritual dimensions of nature experiences are connected to sustainability by examining the relationship between yoga, sensory awareness, and pro-environmental behavior among comparative groups of yoga and non-yoga practitioners in South Florida. According to affective and perceptual theories of human environmental care, the heightened perception of and attention to one's natural environment through enhanced sensory awareness that yoga practitioners describe experiencing should engender a closer inclination to nature and its protection, as measured by pro-environmental acts. South Florida yoga practitioners describe increased sensory awareness after yoga, yet they practiced common natural resources protective actions like recycling and reducing fossil fuel use no more frequently than their non-yoga counterparts. Practitioners' other yoga-based and meditation-enhanced spiritual experiences like non-evaluation and non-attachment to physical and mental phenomena, as well as yoga's inward self-focus on the physical body, may divert aspirants from proactive environmental behavior.

Abstract
Mitchell (2016) proposes shared stories and religious background are unimportant to hiker spiritual experience on John Muir National Trail, USA. This study analyzes surveys from 265 volunteer day-hikes in three settings: urban, suburban natural area, and wildland; representing three modes of hiking: goal-directed, nature observation, and meditative. Overall, setting produced more statistically significant differences (22 of 25) among locale descriptors than the mode did (3 of 25). Sacred was more closely associated with descriptors of lack of human presence, than those related to biodiversity. Association of the sacred with higher elevations and mountain wildlands rather than with wetlands implies a pre-existing shared story. Nature oriented and meditative hiking accentuated perception of values, such as educational, humbling, sacred and wondrous, providing evidence that religious practice influences hiker perception. Suburban natural areas, which are more accessible to urban residents than wildlands, received ratings competing with wildlands in terms of personal benefits.