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Christianity

Edited by Daniel von Wachter (International Academy of Philosophy)
About this topic
Summary By Christianity philosophers usually mean the claims that Christians take to be Christian doctrines and the religious practice that is based on them. Among these claims some are taken to be revealed doctrine (e.g. forgiveness through Christ's death), some are taken to be knowable without revelation but confirmed by revelation (e.g. the existence of God). Some Christians believes that God reveals doctrines only through the Bible, others believe that he reveals doctrines through their church too. Some Christian doctrines are more controversial among those who consider themselves Christians than others. This category includes texts that discuss claims which are believed to be (or related to) revealed Christian doctrine and not knowable without revelation, while texts discussing question x ‘from a Christian point of view‘ are categorized under x rather than here.
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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Subcategories:History/traditions: Christianity
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  1. George N. Abbott (1874). The Personal Relation of Christ to the Human Race. Journal of Speculative Philosophy 8 (4):351 - 360.
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  2. Anna Abram (2008). Moral Wisdom: Lessons and Texts From the Catholic Tradition. By James F. Keenan, S.J. Heythrop Journal 49 (3):510–511.
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  3. D. Ackerman (2000). Brady, The Moral Bond of Community. Studies in Christian Ethics 13 (2):128-128.
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  4. D. Ackermann (1993). Book Review : Liberating Reformed Theology: A South African Contribution to the Ecumenical Debate, by John W. De Gruchy. Grand Rapids, Michigan, Eerdmans, 1991. Xviii + 291pp. No Price. [REVIEW] Studies in Christian Ethics 6 (1):48-51.
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  5. D. M. Ackermann (2000). The Moral Bond of Community: Justice and Discourse in Christian Morality, by Bernard V. Brady. Washington: Georgetown University Press,1998.192 Pp. Hb. 38.95. ISBN 0-87840-690-5. Pb. 13.25. ISBN 0-87840-691-. [REVIEW] Studies in Christian Ethics 13 (2):128-128.
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  6. A. K. M. Adam (2009). Christ Is the Question – By Wayne A. Meeks. Modern Theology 25 (1):152-154.
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  7. A. K. M. Adam (2007). New Testament Theology: Communion and Community – Philip F. Esler. Modern Theology 23 (1):150-152.
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  8. Marilyn Mccord Adams (2008). Christ and Horrors: The Coherence of Christology. International Journal for Philosophy of Religion 64 (3):161-165.
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  9. N. Adams (2015). Book Review: Christopher J. Insole, Kant and the Creation of Freedom: A Theological Problem. [REVIEW] Studies in Christian Ethics 28 (1):114-117.
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  10. N. Adams (2003). Review Articles : Recent Books in English by Jurgen Habermas: On the Pragmatics of Communication, Edited by Maeve Cooke. Cambridge: Polity, 1998. 454 Pp. Pb. ISBN 0-74563-047-2. The Inclusion of the Other: Studies in Political Theory, Edited by C. Cronin and P. De Grieff. Cambridge, Mass.: MIT Press, 1998. 300 Pp. Pb. ISBN 0-26258-186-8. The Postnational Constellation: Political Essays, Trans. And Edited by M. Pensky. Cambridge: Polity, 2001. 190 Pp. Pb. ISBN 0-74562- 352-2. The Liberating Power of Symbols: Philosophical Essays, Trans. P. Dews. Cambridge: Polity, 2001. 130 Pp. Pb. ISBN 0-74562-552-5. Religion and Rationality: Essays on Reason, God, and Modernity, Edited by E. Mendieta. Cambridge: Polity, 2002.176 Pp. Pb. ISBN 0-74562- 487-. [REVIEW] Studies in Christian Ethics 16 (1):72-79.
  11. N. Adams (2000). Hauerwas, Sanctify Them in the Truth. Studies in Christian Ethics 13 (2):101-105.
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  12. N. Adams (2000). God for a Secular Society: The Public Relevance of Theology, by Jurgen Moltmann. Translated by M. Kohl. London: SCM, 1999. 292 Pp. Pb. No Price. ISBN 0-334-12751-. [REVIEW] Studies in Christian Ethics 13 (2):131-133.
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  13. Nicholas Adams (2014). Another Reformation: Postliberal Christianity and the Jews by Peter Ochs (Grand Rapids, MI: Baker Academic, 2011), Ix + 278 Pp. [REVIEW] Modern Theology 30 (1):186-189.
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  14. Steven D. Aguzzi (2010). John Henry Newman's Anglican Views on Judaism. Newman Studies Journal 7 (1):56-72.
    The scant scholarship associated with Newman’s Anglican views about Judaism has focused on his negative rhetoric against Judaism and portrayed him as anti-Semitic. His Anglican writings, however, applied terms associated with Judaism in a typological sense to the political and religious realities of his day, primarily to support his apologetic agenda and to highlight threats to the Church of England. Simultaneously, he stressed the positive characteristics of Judaism, illustrated the continuity between Judaism and Christianity, and pointed out that the religious (...)
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  15. Arif Ahmed (2013). From Game Theoretical Accounts of Cooperation to Meta-Ethical Choices. Studies in Christian Ethics 26 (2):176-183.
    Evolutionary game theory is ethically neutral: its assumption of ‘rationality’ has nothing to do with selfishness but is in fact entirely compatible with altruism. If altruism has an evolutionary explanation then this fact is of no theological relevance: in particular it is not any sort of evidence of a divine plan etc.
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  16. I. Ahn (2009). Decolonization of the Lifeworld by Reconstructing the System: A Critical Dialogue Between Jurgen Habermas and Reinhold Niebuhr. Studies in Christian Ethics 22 (3):290-313.
    For all Habermas's remarkable contribution to moral theory, his discourse ethics has left behind some debatable points. In particular, `delinguistified media' such as money and power have been excluded from the domain of moral discourse. The exclusion of money and power from the domain of moral discourse has also motivated Habermas to develop an idea of `colonization of lifeworld by system' by giving us the impression that the delinguistified media are the main culprit of colonizing the lifeworld. In this article, (...)
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  17. Shin Ahn (2008). John Hick and Comparative Philosophy. Proceedings of the Xxii World Congress of Philosophy 8:15-21.
    Buddhism and Christianity have been main religions in contemporary Korea. In order to overcome their antipathies and conflicts, some philosophers of religion have suggested possible models for religious harmony and coexistence. This paper will examine John Hick's theory of religious pluralism by analyzing his autobiography and philosophical arguments. Korean scholars of religion have attempted to understand his theory in various ways, including philosophical, phenomenological, and psychological ones. Pointing out that Hick's pluralistic position, which has formed in a particular context, has (...)
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  18. William Foxwell Albright (1957). From the Stone Age to Christianity. Garden City, N.Y.,Doubleday.
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  19. R. Aldwinckle (1983). S.M. Ogden, "The Point of Christology". International Journal for Philosophy of Religion 14 (4):253.
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  20. R. F. Aldwinckle (1967). Is There a Christian Philosophy? Religious Studies 2 (2):233 - 242.
    Introduction: DURING the past twenty years philosophers have many times asked and answered the question : Is there a Christian Philosophy? Up to 1928 the existence of a Christian Philosophy was hardly denied. In that year the historian of philosophy,. Monsieur Brehier, raised a doubt: in three talks entitled "Y a-t-il une philosophie chretienne?" (Is there a Christian Philosophy ?) the Sorbonne professor put the question and answered: No; there is no such thing as a Christian Philosophy,. because-there cannot be; (...)
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  21. S. Alkire (2001). When Responsibilities Conflict: A Natural Law Analysis of Debt Forgiveness, Poverty Reduction, and Economic Stability. Studies in Christian Ethics 14 (1):65-80.
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  22. S. Alkire (1999). Book Reviews : Grace and Mortgage: The Language of Faith and the Debt of the World, by Peter Selby. London: Darton, Longman & Todd, 1997. 191 Pp. Pb. 10.95. ISBN 0-232-52170-. [REVIEW] Studies in Christian Ethics 12 (1):125-128.
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  23. George Allan (2005). Review of Two Great Truths. [REVIEW] Process Studies 34 (1):144-146.
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  24. Henry E. Allison (1967). Christianity and Nonsense. Review of Metaphysics 20 (3):432 - 460.
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  25. Mark J. Allman (2014). Torture, Terror & the Body of Christ. Journal of Catholic Social Thought 11 (1):241-261.
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  26. M. E. Allsopp (2001). Book Reviews : Creation Through Wisdom: Theology and the New Biology, by Celia Deane-Drummond. Edinburgh: T&T Clark, 2000. 266 Pp. Hb. 24.95. ISBN 0-567-08736-. [REVIEW] Studies in Christian Ethics 14 (2):135-138.
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  27. Aytun Altindal (1995). Jesus—The Secular Jew. History of European Ideas 20 (4-6):669-672.
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  28. S. Andersen (2007). Kant, Kissinger, and Other Lutherans: On Ethics and International Relations. Studies in Christian Ethics 20 (1):13-29.
    Many people alive today grew up during the so-called Cold War and even more experienced the fall of the Berlin Wall. The Cold War can be taken as the name of the order of international relations during four decades of the twentieth century. In the following, I want first to comment on the concept of world order and the related one of institution (law). Then I shall deal with the relation between these concepts and various schools in international politics. Next, (...)
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  29. S. Andersen (1996). Book Reviews : Theological Voices in Medical Ethics, Edited by Stephen Lammers & Allen Verhey. Grand Rapids, Michigan, Eerdmans, 1993. 256pp. Pb. No Price. [REVIEW] Studies in Christian Ethics 9 (2):105-109.
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  30. Bernhard W. Anderson (1983). Creation and Ecology. American Journal of Theology and Philosophy 4 (1):14 - 30.
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  31. Victor Anderson (1998). The Wrestle of Christ and Culture in Pragmatic Public Theology. American Journal of Theology and Philosophy 19 (2):135 - 150.
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  32. A. Andreopoulos, N. Messer & R. Song (2011). Guest Editorial. Studies in Christian Ethics 24 (4):409-414.
    A collection of papers from a conference entitled ‘Eastern Orthodox and Western Christian Approaches to Bioethics’ is presented in this issue. This Editorial introduces the papers and identifies recurrent themes and questions: first, the complex relationship between faith, ethics, law and professional practice; secondly, the modes and tasks of Christian ethics or moral theology in relation to bioethical issues; thirdly, the kinds of service that academic theologians should offer to the churches, their leaders and Christians in relevant professions; fourth and (...)
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  33. Gil Anidjar (2013). Jesus and Monotheism. Southern Journal of Philosophy 51 (S1):158-183.
    From Oedipus to Moses and beyond, Freud's last book has been read with singular obstinacy as addressing a Jewish (or anti-Semitic) question, or as renewing a religious (or antireligious) agenda. Between Athens and Jerusalem, from Judaism to a more general “monotheistic religion,” and from Oedipus (the son) to Moses (the father), scholars have explored or refuted numerous traces the primal murder left and many among the founding fathers, the substitutes to which it gave rise. Yet it is easy to see (...)
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  34. O. Antonieta Potente (2013). Liberation Theology as a Movement and its Movements: Catholics’ Dilemma. Journal of Catholic Social Thought 10 (2):421-429.
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  35. Theodore J. Antry, Carol Neel, Barry Bercier & Erin Lothes Biviano (2008). An Asterisk Denotes a Publication by a Member of the American Catholic Philosophical Association. The Editors Welcome Suggestions for Reviews. Antognazza, Maria Rosa. Leibniz on the Trinity and the Incarnation: Reason and Revelation in the Seventeenth Century. Trans. Gerald Parks. New Haven: Yale University Press, 2008. Pp. Xxv+ 322. Hard Cover $60.00, ISBN: 978-0-300-10074-7. [REVIEW] American Catholic Philosophical Quarterly 82 (1).
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  36. Frederick D. Aquino (2013). The Synthetic Unity of Virtue and Epistemic Goods in Maximus the Confessor. Studies in Christian Ethics 26 (3):378-390.
    In this essay, I show how the virtues, for Maximus the Confessor, contribute to the formation of a positive orientation toward (a deep and abiding desire for) the relevant epistemic goods (e.g., contemplation of God in and through nature, illumination of divine truths, wisdom, and experiential knowledge of God). The first section offers a brief overview of how three character-based virtue epistemologies envision the role of the intellectual virtues in the cognitive life. The second section draws attention to Maximus’s understanding (...)
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  37. Matthew Arbo (2014). Theodicy and Commerce. Studies in Christian Ethics 27 (2):131-143.
    Recent theological treatments of political economy have tended to ignore the early-modern origins from which the capital market system arose. An effort is made here to trace a specific conceptual development from the theodicies of G. W. Leibniz and Bishop William King to the economic theory of David Hume and Adam Smith, a development that implies certain theological transmutations. Both the theodicist and economist claim, for different reasons, that nature itself is capable of redeeming evils. Two theoretical shifts contributed to (...)
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  38. P. B. Arnold (2011). Book Review: John Doris (Ed.), The Moral Psychology Handbook. [REVIEW] Studies in Christian Ethics 24 (4):502-505.
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  39. Catholic Medical Association (2010). Health Care in America. Journal of Catholic Social Thought 7 (1):181-209.
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  40. J. Astley (2004). Christian Ethics in the Classroom, Curriculum and Corridor. Studies in Christian Ethics 17 (1):54-68.
    The article surveys some of the more potent aspects of the moral dimension of educational institutions, with particular reference to their hidden curriculum of moral formation, the place of passion in teaching, and the many elements that are required for a balanced and realistic moral education. It concludes with some comments on commodification and respect in education.
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  41. J. Atherton (2005). Short Notice. Studies in Christian Ethics 18 (1):127-128.
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  42. J. Atherton (2004). Marginalisation, Manchester and the Scope of Public Theology. Studies in Christian Ethics 17 (2):20-36.
    Reflections on contemporary national and global change, including its implications for marginalisation, are developed through an appreciation of Manchester as a fulcrum of such processes, and in critical conversation with Ronald Preston's social theology. The reflections also suggest key features of a contemporary public theology. These are elaborated in the second part of the article with references to an emerging substantive public theology agenda through reflections on a bias for inclusivity, the nature of the human, and the procedures for religious (...)
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  43. J. Atherton (1998). Book Reviews : Economic Justice: Selections From 'Distributive Justice' and 'A Living Wage', by John A. Ryan (1869-1945), Edited by Harlan R. Beckley. Louisville, Kentucky: Westminster John Knox Press, 1996. 186 Pp. Pb. US$29. ISBN 0-664-25660-. [REVIEW] Studies in Christian Ethics 11 (1):115-118.
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  44. J. Atherton (1995). Book Reviews : Religion and the Making of Society. Essays in Social Theology. Charles Davis, Cambridge University Press 1994. XIV + 208 Pp. Hb. 32.50. Pb. 10.95. [REVIEW] Studies in Christian Ethics 8 (1):102-104.
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  45. M. Atkins (2004). For Gain, for Curiosity or for Edification: Why Do We Teach and Learn? Studies in Christian Ethics 17 (1):104-117.
    Bernard of Clairvaux observed that some goals can corrupt the activity of learning. Bernard’s claim is not only correct and important, but can be applied more widely to purposive activity in general. The exploration of his claim makes possible a consideration of the question, ‘How might different motivations affect, and indeed corrupt, the way in which we teach and learn?’ Although, pace Bernard, learning for learning’s sake does not corrupt the activity of learning, it may, however, as Aquinas’s account of (...)
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  46. M. Atkins (1994). Flawed Beauty and Wise Use: Conservation and the Christian Tradition. Studies in Christian Ethics 7 (1):1-16.
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  47. Margaret Atkins (2010). 'Heal My Soul': The Significance of an Augustinian Image. Studies in Christian Ethics 23 (4):349-364.
    This paper explores Augustine’s use of the twin images of Christ the physician and sin as sickness, especially in his sermons and Confessions. It shows how distinctive features of this image enable Augustine to illuminate a scriptural moral theology that is egalitarian and developmental. It is founded upon repentance, humility and a powerful awareness of dependence upon God’s grace, and demands communal responsibility for morality. Augustine’s moral theory fully integrates his personal and pastoral experience; the relevant similarities between his own (...)
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  48. D. Atkinson (2005). Book Review: Memories of Bliss: God, Sex and Us. [REVIEW] Studies in Christian Ethics 18 (3):157-159.
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  49. D. Atkinson (1995). Book Review : Pastoral Care and Liberation Theology, by Stephen Pattison. Cambridge University Press, 1994. Xiii + 273pp. Hb. 35. [REVIEW] Studies in Christian Ethics 8 (2):128-131.
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  50. D. Atkinson (1991). A Response To Jim Cotter. Studies in Christian Ethics 4 (2):38-41.
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