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  1. H. J. Adriaanse (1974). Zu den Sachen Selbst Versuch Einer Konfrontation der Theologie Karl Barths Mit der Phänomenologischen Philosophie Edmund Husserls. Mouton.
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  2. Angela Ales Bello (2009). The Divine in Husserl and Other Explorations. Analecta Husserliana 98.
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  3. Angela Ales Bello (2005). Edmund Husserl: Pensare Dio, Credere in Dio. Messaggero.
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  4. Teodor Bernardus Baba (2009). The Use of Husserl's Method in Bernard Lonergan's Trinitarian Theology. Philosophy and Theology 21 (1/2):43-104.
    The question that arises in this article is whether we can find elements of phenomenology in Bernard Lonergan’s Trinitarian theology.With help of other Lonergan scholars, I have discovered that modern thinking plays an important role in the theology and philosophy ofthis Jesuit author. Moreover, the terminology of modern philosophy coexists with the terminology of classical and especially Tomisticthought. This article is interested in the elements that Lonergan takes from the modern philosophy and emphasizes the centrality ofHusserlian phenomenology among the other (...)
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  5. Archana Barua (2008). Phenomenology of Religion. Lexington Books.
    Out of the wide variety of themes covered by Husserl's phenomenology and later developed by Heidegger, Merleau Ponty, and others in different possible directions, the present work attempts to indicate the few features of the method that derives from Edmund Husserl's basic themes of the phenomenological movement and its methodology. Barua explores the manner in which this method has been applied to the study of art and religion by other phenomenologists and accordingly introduces the problem of this profound bulk, namely, (...)
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  6. Angela Ales Bello (1995). Teleo-Logía y Teo-Logía En Edmund Husserl. Anuario Filosófico 28 (1):11-18.
    The problem of God is tackled by E. Husserl and can be found in some passages of his phenomenological analysis. Though he is interested more to perform his method of research than to discuss that particular topic, it is possible to pinpoint that for him teo-logy -in the sense of the rational way to deal with the problem of the Absolute- is linked up with teleo-logy. As in Kant's speculation, but more under the influence of Leibnitz and Fichte, in Husserl's (...)
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  7. Michael A. Brees (1992). The Promise of Existential Phenomenology for Theology: The Husserlian Concept of the Life-World and Theological Method. Dissertation, Duquesne University
    This dissertation demonstrates that the life-world, as understood within existential phenomenology, will prove fruitful for theological method. Reading Edmund Husserl's The Crisis of European Sciences and Transcendental Phenomenology in light of and with the help of Maurice Merleau-Ponty, I introduce phenomenology as "seeing" and as "radical," and develop an understanding of consciousness in terms of intentionality, correlativity and constitution. This sets the stage for presenting an understanding of the life-world, followed by a discussion of the epoche. I then explore how (...)
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  8. Sylvain Camilleri (2012). Une Nouvelle Ère de la Phénoménologie de la Religion ? Sur les Récents Travaux de Natalie Depraz Et Anthony J. Steinbock. Meta 4 (1):166-212.
    Phenomenology of religion is among the oldest branches of the discipline founded by Husserl. It has always been difficult to define its outlines: from the very first essays of Scheler, Reinach and Heidegger to the so-called “theological turn” of French phenomenology, one has always feared the transformation of the phenomenology of religion in a religious philosophy that would give up the sacred principle of neutrality. This situation is perhaps behind us thanks to the recent endeavors to renew the field of (...)
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  9. Raimundo José Barros Cruz (2010). Rudolf Otto e Edmund Husserl: considerações acerca das origens do método da Fenomenologia da Religião (Rudolf Otto and Edmund Husserl: considerations about the origins of the method of the Phenomenology of Religion) - DOI 10.5752/P.2175-5841.2009v7n15p122. [REVIEW] Horizonte 7 (15):122-141.
    Como em qualquer área do conhecimento, os estudos realizados pelas Ciências das Religiões viram-se marcados por revoluções histórico-paradigmáticas determinantes, que favoreceram o surgimento do método da Fenomenologia da Religião. O objetivo deste trabalho constitui-se, portanto, na tentativa de apresentar esse processo de revolução paradigmática, como também a caracterização do contexto favorável ao seu surgimento. Para tanto, retomaremos momentos históricos, estudiosos importantes e superações metodológicas, procurando conferir destaque ao método fenomenológico de Husserl como o possibilitador das condições de surgimento da fenomenologia (...)
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  10. Louis Dupré (1968). Husserl's Thought on God and Faith. Philosophy and Phenomenological Research 29 (2):201-215.
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  11. Ono Ekeh (2008). The Phenomenological Context and Transcendentalism of John Henry Newman and Edmund Husserl. Newman Studies Journal 5 (1):35-50.
    John Henry Newman has rightly been hailed as a giant in the Catholic intellectual tradition. His contributions to theology, literature, and education have been studied at length; however, his contribution to philosophy has not received appropriate attention. This essay 1) explores Newman’s unique philosophical insights in terms of the phenomenological tradition of Edmund Husserl; 2) analyzes the transcendental approach of certain British scientists—notably Ronald Knox and Charles Darwin; and 3) discusses how Newman might be considered a phenomenologist.
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  12. Mary Harnett (2000). The Approach to the Problem of God in Husserl's Thinking. Sophia 39 (1):1-24.
    This paper is an attempt to relate Husserl’s thought about God to his published philosophy. Since the manuscript sources are few, with many gaps, usually brief and often rather cryptic, they do not reflect all of his thinking on the problem. This interpretation cannot, then, claim to be definitive. Most of the sources are published inZur Phänomenologie der Intersubjektivität: Texte aus dem Nachlass, hrsg. von Iso Kern, The Hague, 1973. An anonymous reader forSophia is to be thanked for his helpful (...)
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  13. James G. Hart (1996). Blondel and Husserl: A Continuation of the Conversation. Tijdschrift Voor Filosofie 58 (3):490 - 518.
    The dialogue between Blondel and Husserl carried on by Maréchal and Duméry and other thinkers has been silent for almost fifty years. Yet Husserl's Nachlass provides reasons for deepening the dialogue, especially in the area of the basic Blondelian themes: the willing-will and the teleological and religious nature of consciousness. Nevertheless there are intriguing differences in their respective philosophical theologies.
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  14. K. Held (2010). Gott in Edmund Husserls Phänomenologie. In Carlo Ierna, Hanne Jaccobs & Filip Mattens (eds.), PHILOSOPHY PHENOMENOLOGY SCIENCES. Springer.
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  15. Gerard Marin Jacobitz (1998). Robert Sokolowski's Theology of Disclosure: A Constructive Appraisal. Dissertation, University of Notre Dame
    Robert Sokolowski's theological method, based on the philosophical insights of Edmund Husserl, effectively addresses two important theological problems: naive realism, which assumes that an objective world stands in stark opposition to a self-aware subject; and a defective understanding of the doctrine of Creation, which expands naive realism into a metaphysics of presence. If God and the world do not share a context in common, then the problem of God becomes first and foremost a problem of disclosure: how is the Creator (...)
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  16. Richard Kearney (2004). Hermeneutics of the Possible God. Revista Portuguesa de Filosofia 60 (4):929 - 952.
    In this article, the author argues that the phenomenological revolution inaugurated by Husserl and Heidegger opens up new avenues for a radical rethinking of the God question. With Husserl's 'free variation of possibilities in imagination' and Heidegger's famous claim in Being and Time that 'for phenomenology possibility stands higher than actuality', the author discovers new resources for our understanding of both Being and God. In both cases, the article claims, we witness the surpassing of the traditional metaphysical priority of actuality (...)
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  17. Michael R. Kelly (2014). The Uses and Abuses of Husserl's Doctrine of Immanence: The Specter of Spinozism in Phenomenology's Theological Turn. Heythrop Journal 55 (4):553-564.
  18. Steven William Laycock (1982). Intersubjectivity and the Divine Envisionment. Dissertation, Indiana University
    Governed by the rigorous methodological constraints of phenomenology, Intersubjectivity and the Divine Envisionment explores a hitherto sorely neglected theological theme: the relationship between the universal intersubjective community of finite minds and the field of consciousness of the divine mind. Nothing is presupposed concerning the extra-phenomenal existence of God. Rather, attention is directed exclusively to the "God-phenomenon." And it is shown that strictly derived phenomenological insights lead insistently to the conclusion that intersubjectivity and the divine envisionment are identical. ;The investigation is (...)
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  19. Lee-Chun Lo (2011). God and Time: On Augustine's and Husserl's Theological View. Philosophy and Culture 38 (3):29-48.
    This article attempts to "God" and "time" two concepts to explain Augustine and Husserl on the theological point of view of theoretical relationships. Discussion focused on the following: First, Augustine describes how the "theory of light," "Memory" and "spiritual" and "time" issues such as thinking there is away to grasp the eternal God, and by God's revealed truth; In addition, that Augustine's theological point of view of the problem, then leads to Husserl the transcendental subject of "time consciousness" and "God" (...)
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  20. R. A. Mall (1991). The God of Phenomenology in Comparative Contrast to That of Philosophy and Theology. Husserl Studies 8 (1):1-15.
    The work deals with Husserl's phenomenology of religion. The God of phenomenology in comparative contrast to that of philosophy and theology has to be a noematic correlate of a noetically lived experience. To this extend the idea of God is phenomenologically meaningful. Still the chasm between the God of phenomenology and that of theology remains unbridged. Husserl might have reconciled the two in his own person. Still there is some evidence that Husserl lived through the tension between his being a (...)
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  21. Jeff Mitscherling (2010). Angela Ales Bello, The Divine in Husserl and Other Explorations. [REVIEW] Symposium: The Canadian Journal of Continental Philosophy 14 (2):191-196.
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  22. Felix O. Murchadha (2013). Espen Dahl: Phenomenology and the Holy: Religious Experience After Husserl. [REVIEW] Husserl Studies 29 (3):255-261.
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  23. David Pellauer (1983). Silence and the Phenomenology of Religious Experience. Philosophy Today 27 (2):138-143.
    Pellauer's programmatic study neatly differentiates what he takes to he a proper phenomenology of religion from the works of W. Bede Kristensen, Cornelius Bleeker and Gerhard van der Leeuw. Following Husser's lead, but leaving aside Husser's idealism, Pellauer suggests that Husserl provides a useful theoretical model of experience, one which is "hypothetically applicable to all human experience." Pellauer then critically explores Husser's model. This exploration opens the way for Pellauer to suggest important ways in which the phenomenon of silence should (...)
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  24. Michel Renaud (1990). As relações entre o Deus da razão e o Deus da fé. Revista Portuguesa de Filosofia 46 (3):309 - 329.
    No estudo dedicado às relações entre teologia e filosofia, très modelos de compreensão são submetidos a exame; estes modelos apoiam-se respecti-vamente sobre Hegel, Husserl e Heidegger. Mas ao mesmo tempo aparece a limitaçâo interna de cada um des tes modelos: a relaçâo representaçâo--pensamento, a análise transcendental da consciência religiosa e o estudo da diferença do ser e do ente nâo podem fornecer do problema de Deus uma apresentaçâo que satisfaça quer o filôsofo quer o crente. É por isso que a (...)
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  25. Allan M. Savage (2008). Phenomenological Philosophy and Orthodox Christian Scientific Ecological Theology. Indo-Pacific Journal of Phenomenology 8 (2).
    Contemporary philosophy, to be useful to Orthodox Christian theology, must capture the “essence” of the divine and human activity in the world in the scientific sense of Edmund Husserl. Scholastic philosophy is no longer an academically privileged supporter of theology in the interpretation of the universe. In its place, this paper suggests that phenomenological philosophy becomes the unique and transcendent partner, as it were, in the interpretive dialogue. The methodological thinking of Edmund Husserl and Martin Heidegger offers a way of (...)
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  26. Wen-Sheng Wang (2011). Dose Heidegger Stand for a Theological Philosophy or a Philosophical Theology? In Comparison with Husserl's and Arendt's Position. Philosophy and Culture 38 (3):75-93.
    In this paper, to Hannah Arendt's philosophy of Husserl and represented to illustrate the possible implications of philosophical theology: the Christian meaning of Husserl Han built on the basis of Greek philosophy, which is a tone of surprise as the starting point of philosophy of factors; Arendt secularization of Christianity in philosophy, and this is the metaphorical language of the philosophy of language for both factors. This then raised the image of the language of Western philosophy may be, and from (...)
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  27. Dallas Willard, James G. Hart & Richard A. Cohen (1988). Book Reviews. Robert S. Tragesser: 'Husserl and Realism in Logic and Mathematics'. Yung-Han Kim: 'Phanomenologie Und Theologie. Studien Zur Fruchtbarmachung des Transzendentalphanomenologischen Denkens Fur Das Christlich-Dogmatische Denken'. Alphonso Lingis: 'Phenomenological Explanations'. [REVIEW] Husserl Studies 5 (1).
  28. Kim Wu (2001). Phenomenology of Religion - A Fundamental interpretation. Philosophy and Culture 28 (6):481-504.
    Generally speaking, the Department of the religious phenomenon to study the phenomenology of religion. Job is, therefore, phenomenology of religion but part of the phenomenological movement. However, from the view of human experience, observation, collection, like the phenomenon of religion as the ancient religion. Is to discuss the issue of religious phenomenology, is bound to start from the basic face, caught in a one-sided in order to avoid arbitrary position. This paper describes Husserl phenomenological method and the main factors and (...)
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