About this topic
Summary See the summary of ‘<a href="http://philpapers.org/browse/christianity">Christianity</a>’. In this category you find texts that do not fit into the sibling categories. Also edited books whose parts fit into various sibling categories.
Key works Philosophical investigations of Christian doctrines often are classified as ‘philosophical theology’. Anthologies are Flint & Rea 2009 and Rea 2009 (two volumes). Also the term ‘analytic theology‘ is used. Rea & Crisp 2009 is an anthology with this title.
Introductions The anthologies listed above provide introductions. Davis 2006 is an introduction too.
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Siblings:History/traditions: Christianity, Misc
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  1. F. A. (1917). Book Review:The Origin and Meaning of Christianity. Gilbert T. Sadler. [REVIEW] Ethics 28 (1):131-.
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  2. Nicholas Adams (2000). The Present Made Future. Faith and Philosophy 17 (2):191-211.
    It is well-known that Karl Rahner studied with Heidegger, but although there has been some recent interest in Rahner’s eschatology, it is rarely recognised how substantially Rahner’s discussion of the future draws on Heidegger’s earlier writings on time. At the same time, it is increasingly desirable to show how technical issues in theology bear upon concrete political practice in the public sphere. This article shows the extent of Rahner’s use of Heidegger and explains how Rahner’s understanding of the future relates (...)
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  3. Robert Merrihew Adams (1994). Leibniz's Examination of the Christian Religion. Faith and Philosophy 11 (4):517-546.
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  4. Muhammad Iqbal Afaqi (2011). Knowledge of God: A Comparative Study of Christian and Islamic Epistemologies. National Book Foundation.
  5. David W. Aiken (1996). Kierkegaard's “Three Stages”. Faith and Philosophy 13 (3):352-367.
    The purpose of this paper is to explore an hypothesis rather than draw any unassailable conclusions. I argue that there is a fundamental tension between the sub-Christian account of the “Three Stages” presented in the earlier pseudonymous writings and the explicitly Christian account presented in the Anti-Climacean and later acknowledged writings. The earlier version is that of a progress from spiritless “immediacy” toward more complete integrations of the self, culminating in authentic religious faith; while the later is that of a (...)
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  6. Kapumba Akenda & C. Jean (2006). Philosophie Et Problèmes du Christianisme Africain: Pour Une Philosophie Chrétienne de la Vie. Facultés Catholiques de Kinshasa.
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  7. Shabbir Akhtar (1990). The Light in the Enlightenment: Christianity and the Secular Heritage. Grey Seal.
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  8. Alena Alexandrova & Jean-Luc Nancy (eds.) (2012). Re-Treating Religion: Deconstructing Christianity with Jean-Luc Nancy. Fordham University Press.
    Re-treating Religion is the first volume to analyze his long-term project The Deconstruction of Christianity,especially his major statement of it in Dis-Enclosure.Nancy conceives monotheistic religion and secularization not as opposite ...
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  9. William Alston (2005). Two Cheers for Mystery! In Andrew Dole & Andrew Chignell (eds.), God and the Ethics of Belief: New Essays in Philosophy of Religion. Cambridge University Press.
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  10. William P. Alston (1997). Swinburne and Christian Theology. [REVIEW] International Journal for Philosophy of Religion 41 (1):35-57.
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  11. William P. Alston (1995). Realism and the Christian Faith. International Journal for Philosophy of Religion 38 (1/3):37 - 60.
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  12. Anand Amaladass (ed.) (2005). Indian Christian Thinkers. Satya Nilayam Publications.
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  13. A. K. Anderson (2008). Marilyn McCord Adams, Christ and Horrors: The Coherence of Christology (Current Issues in Theology, No. 4). [REVIEW] International Journal for Philosophy of Religion 64 (3):161-165.
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  14. Lewis Ayres & Gareth Jones (eds.) (1998). Christian Origins: Theology, Rhetoric, and Community. Routledge.
    This collection is an exploration of the historical course and nature of early Christian theological traditions. The contributors reconsider classic themes and texts in the light of the existing traditions of interpretation. They offer critiques of early Christian ideas and texts and they consider the structure and origins of standard modern readings of these ideas and texts. Christian Origins provides a fresh and often ground-breaking analysis of the origins of Christian thought and offers a comprehensive and synchronic overview of the (...)
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  15. H. E. Baber, Eucharist as Icon.
    Presence as ordinarily understood requires spatio-temporal proximity. If however Christ’s presence in the Eucharist is understood as spatio-temporal proximity it would take a miracle to secure multiple location and an additional miracle to cover it up so that the presence of Christ wherever the Eucharist was celebrated made no empirical difference. And, while multiple location is logically possible, such metaphysical miracles—miracles of distinction without difference, which have no empirical import—are problematic. I propose an account of Eucharist according to which Christ (...)
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  16. Erik Baldwin (2006). Could the Extended Aquinas/Calvin Model Defeat Basic Christian Belief? Philosophia Christi 8 (2):383-399.
  17. David Basinger & Randall Basinger (eds.) (1986). Predestination and Free Will: Four Views of Divine Sovereignty and Human Freedom. Intervarsity Press.
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  18. Herman Bavinck (2007). Christliche Weltanschauung. Verlag für Kultur Und Wissenschaft.
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  19. Jennifer Erin Beste (2007). God and the Victim: Traumatic Intrusions on Grace and Freedom. Oxford University Press.
    Challenges of interpersonal harm for a theology of freedom and grace -- Karl Rahner's theological anthropology -- The role of freedom and grace in the construction of the human self -- The vulnerable self and loss of agency -- Trauma theory and the challenge to a Rahnerian theology of freedom and grace -- The fragmented self and constrained agency -- Feminist theories as correctives to a Rahnerian anthropology -- Response to the challenge -- Rahner's theology revisited -- Ethical directions -- (...)
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  20. Donald G. Bloesch (1971). The Ground of Certainty. Grand Rapids,Eerdmans.
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  21. Federico Borromeo (2004). Semina Rerum, Sive de Philosophia Christiana. Bulzoni.
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  22. David Bradshaw (2004). Aristotle East and West: Metaphysics and the Division of Christendom. Cambridge University Press.
    This book traces the varying conceptions of the nature of God's existence from Aristotle, through the pagan Neoplatonists, to thinkers such as Augustine, Boethius, and Aquinas (in the West) and Dionysius the Areopagite, Maximus the Confessor, and Gregory Palamas (in the East). The result is a powerful comparative history of philosophical thought in Christendom that provides documentation for the schism between the Eastern and Western churches.
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  23. Elena Brambilla (2010). Corpi Invasi E Viaggi Dell'anima: Santità, Possessione, Esorcismo Dalla Teologia Barocca Alla Medicina Illuminista. Viella.
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  24. Philippe Capelle (2005). Finitude Et Mystère. Cerf.
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  25. Gary Chartier (2007). The Analogy of Love: Divine and Human Love at the Center of Christian Theology. Imprint Academic.
    This is an overview of Christian theology organized around the theme of love and informed at multiple points by contemporary philosophy of religion. Of particular philosophical interest because of features including the careful elaboration of a nonrelativist version of a nonfoundationalist epistemology of religion; an analysis of the problem of evil that suggests that the practical differences between process and classical free-will theodicies are limited and that theology need not necessarily choose between them; conceptual critiques of divine-command theories of metaethics (...)
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  26. Gregory Scott Clapper (1989). John Wesley on Religious Affections: His Views on Experience and Emotion and Their Role in the Christian Life and Theology. Scarecrow Press.
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  27. Paul Rowntree Clifford (1971). Interpreting Human Experience: A Philosophical Prologue to Theology. London,Collins.
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  28. Gary R. Collins (1977). The Rebuilding of Psychology: An Integration of Psychology and Christianity. Tyndale House.
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  29. Oliver D. Crisp (2008). On the 'Fittingness' of the Virgin Birth. Heythrop Journal 49 (2):197–221.
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  30. Oliver D. Crisp & Michael C. Rea (eds.) (2009). Analytic Theology: New Essays in the Philosophy of Theology. Oxford Up.
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  31. Francisco de Enzinas (2008). Breve y Compendiosa Institución de la Religión Cristiana: 1542. Ediciones de la Universidad de Castilla-la Mancha.
    Los dos textos que forman la base de esta obra son obras cortas sobre la piedad práctica cristiana, destinadas al vulgo.
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  32. Petr Dobroselʹskiĭ (2011). Obshchie Aspekty Pravoslavnoĭ Psikhologii.
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  33. Tom Faw Driver (1977/1985). Patterns of Grace: Human Experience as Word of God. University Press of America.
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  34. Henry Duméry (1975). Phenomenology and Religion: Structures of the Christian Institution. University of California Press.
    l. Christianity and Institution Christianity is an established religion, an instituted religion-and these words have several meanings. ...
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  35. Steven M. Duncan, Theism and Christianity.
    In this essay, I investigate the implications for the discussion of theism in philosophy of religion for the beliefs of ordinary Christians and conclude that, in light of its historical development, those implications are minimal.
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  36. Steven M. Duncan, Sin and Suffering.
    In this essay I discuss the concept of suffering, the causes of suffering, and the Christian solution to the problem of suffering. I conclude that there is no basis, within the Christian view of things, for raising the traditional problem of evil through reflection on the fact of substantial suffering in the world.
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  37. James D. G. Dunn (1975). Jesus and the Spirit: A Study of the Religious and Charismatic Experience of Jesus and the First Christians as Reflected in the New Testament. S.C.M. Press.
    In this book James D. G. Dunn explores the nature of the religious experiences that were at the forefront of emerging Christianity.
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  38. Jerry Dell Ehrlich (2001). Plato's Gift to Christianity: The Gentile Preparation for and the Making of the Christian Faith. Academic Christian Press.
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  39. Markus Enders (2010). Postmoderne, Christentum Und Neue Religiosität: Studien Zum Verhältnis Zwischen Postmodernem, Christlichem Und Neureligiösem Denken. Dr. Kovač.
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  40. Edward Farley (1975). Ecclesial Man: A Social Phenomenology of Faith and Reality. Fortress Press.
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  41. Yiftach J. H. Fehige (2010). The "Art of Dialogue" and the Christian-Jewish Encounter. A First Approach. Jahrbuch für Religionsphilosophie 9:67-93.
    In this paper I raise awareness of a crucial blind spot in scholarship on the Christian-Jewish dialogue. The main argument of the paper is that a closer examination of the dialogue form is necessary in order to assess the tenability of Christian-Jewish dialogue. Despite the widespread talk and intensive scholarship about the Jewish-Christian dialogue two things remain unclear: (a) what concept of dialogue is presupposed; (b) what makes the dialogue form appropriate for the Christian-Jewish encounter. This paper discusses the possibility (...)
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  42. Guglielmo Forni (2011). La Filosofia Cristiana Alla Società Francese di Filosofia, 1927-1933. Marietti 1820.
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  43. Ernest L. Fortin (1996). The Birth of Philosophic Christianity: Studies in Early Christian and Medieval Thought. Rowman & Littlefield.
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  44. James Franklin (2004). Is Jensenism Compatible with Christianity? Quadrant 48 (12):30-31.
    A RECENT BIOGRAPHY of Marcus Loane, evangelical Anglican Archbishop of Sydney in the 1960s, records that as a student at Moore Theological College he would read during lectures to avoid having to listen to the liberal Principal. When you are committed to a closed system of thought, you can't be too careful when it comes to letting ideas in from the outside. But what about the ideas already inside? How does the Sydney Anglican interpretation of Christianity compare to what Jesus (...)
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  45. Alfred Freddoso (2004). Christian Faith as a Way of Life. In William Mann (ed.), The Blackwell Guide to the Philosophy of Religion. Blackwell Pub..
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  46. Giuseppe Gangi (2012). Filosofia Del Cristianesimo: Da Paolo di Tarso a San Tommaso. Edizioni Clandestine.
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  47. Jerry H. Gill (1976). Ian Ramsey: To Speak Responsibly of God. Allen and Unwin.
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  48. Michael Gorman (2011). Questions Concerning the Existences of Christ. In Friedman Emery (ed.), Philosophy and Theology in the Long Middle Ages: A Tribute to Stephen F. Brown. Brill.
    According to Christian doctrine as formulated by the Council of Chalcedon (451), Christ is one person (one supposit, one hypostasis) existing in two natures (two essences), human and divine. The human and divine natures are not merged into a third nature, nor are they separated from one another in such a way that the divine nature goes with one person, namely, the Word of God, and the human nature with another person, namely, Jesus of Nazareth. The two natures belong to (...)
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  49. Michael Gorman (2011). Incarnation. In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press.
    According to Christian belief, Jesus Christ is a divine person who became “incarnate,” i.e., who became human. A key event in the second act of the drama of creation and redemption, the incarnation could not have failed to interest Aquinas, and he discusses it in a number of places. A proper understanding of what he thought about it is thus part of any complete understanding of his work. It is, furthermore, a window into his ideas on a variety of other (...)
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  50. Michael Gorman (2009). On a Thomistic Worry About Scotus's Doctrine of the Esse Christi. Antonianum 84:719-733.
    According to authoritative Christian teaching, Jesus Christ is a single person existing in two natures, divinity and humanity. In attempting to understand this claim, the high-scholastic theologians often asked whether there was more than one existence in Christ. John Duns Scotus answers the question with a clear and strongly-formulated yes, and Thomists have sometimes suspected that his answer leads in a heretical direction. But before we can ask whether Scotus‘s answer is acceptable or not, we have to come to a (...)
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