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  1. Felice Accrocca & Robert M. Stewart (1994). Concerning the Case of the Heretical Pope: John XXII and the Question of Poverty: Ms. XXI of the Capestrano Convent. Franciscan Studies 54 (1):167-184.
  2. Ariberto Acerbi (2012). Aquinas's Commentary on Boethius's De Trinitate. The Review of Metaphysics 66 (2):317-338.
  3. Ari Ackerman (2011). Zerahia Halevi Saladin and Thomas Aquinas on Vows. Journal of Jewish Thought and Philosophy 19 (1):47-71.
    This article examines two medieval sermons that examine philosophic and halakhic issues: the Passover sermon of Hasdai Crescas, which discusses the laws of Passover, and a sermon of Zerahia Halevi Saladin, a disciple of Crescas, which probes an aspect of the laws of vows ( nedarim ). In the analysis of Zerahia's sermon, a comparison is made between his discussion and Thomas Aquinas's examination of vows in his Summa Theologica . The comparison establishes the dependency of Zerahia on Aquinas regarding (...)
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  4. Marilyn McCord Adams (2010). Some Later Medieval Theories of the Eucharist: Thomas Aquinas, Gilles of Rome, Duns Scotus, and William Ockham. [REVIEW] OUP Oxford.
    How can the Body and Blood of Christ, without ever leaving heaven, come to be really present on eucharistic altars where the bread and wine still seem to be? Thirteenth and fourteenth century Christian Aristotelians thought the answer had to be "transubstantiation." -/- Acclaimed philosopher, Marilyn McCord Adams, investigates these later medieval theories of the Eucharist, concentrating on the writings of Thomas Aquinas, Giles of Rome, Duns Scotus, and William Ockham, with some reference to Peter Lombard, Hugh of St. Victor, (...)
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  5. Marilyn McCord Adams (2008). The Metaphysics of the Trinity in Some Fourteenth Century Franciscans. Franciscan Studies 66 (1):101 - 168.
  6. Marilyn McCord Adams (1995). Satisfying Mercy. The Modern Schoolman 72 (2-3):91-108.
  7. Suzanne Conklin Akbari (2012). The Other's Images : Christian Iconoclasm and the Charge of Muslim Idolatry in Medieval Europe. In Anja Eisenbeiss & Lieselotte E. Saurma-Jeltsch (eds.), Images of Otherness in Medieval and Early Modern Times: Exclusion, Inclusion and Assimilation. Deutscher Kunstverlag.
  8. James S. Albertson (1953). St. Thomas and the Existence of God. The Modern Schoolman 30 (3):245-246.
  9. Christopher Albrecht (1994). An Analysis of St. Thomas Aquinas' Expositio of the De Trinitate of Boethius. Review of Metaphysics 48 (1):138-139.
  10. Jason Aleksander (2011). The Problem of Theophany in Paradiso 33. Essays in Medieval Studies 27:61-78.
  11. David Amico (1988). Bernard of Besse: Praises of Blessed Francis (Liber de laudibus Beati Francisci). Franciscan Studies 48 (1):213-268.
  12. Louis Antl (1952). An Introduction to the Quaestiones Theologicae of Stephen Langton. Franciscan Studies 12 (2):151-175.
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  13. E. J. Ashworth (1999). Knowledge and Faith in Thomas Aquinas (Review). Journal of the History of Philosophy 37 (4):673-675.
  14. Lewis Ayres (2005). Augustine on the Rule of Faith. Augustinian Studies 36 (1):33-49.
  15. Lewis Ayres (1995). Augustine, The Trinity and Modernity. Augustinian Studies 26 (2):127-133.
  16. Allan Bäck (1981). Existential Import in Anselm's Ontological Argument. Franciscan Studies 41 (1):97-109.
  17. Elena Băltuţă (2009). Études de Philosophie Antique Et Médiévale. Dossier Thomas d'Aquin. Chôra 7:315-332.
  18. Julio Bassetti-Sani (1967). The Primacy of Christ and the Existence of the Non-Christian Religions. Franciscan Studies 27 (1):21-37.
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  19. Michael R. Baumer (1984). Whitehead and Aquinas on the Eternity of God. The Modern Schoolman 62 (1):27-41.
  20. Alexander Baumgarten (2009). Études de Philosophie Antique Et Médiévale. Dossier Thomas d'Aquin. Chôra 7:387-389.
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  21. K. L. Becker (1968). The Resurrection and Saint Augustine's Theology of Human Values. By Henri Irenee Marrou. The Modern Schoolman 46 (1):85-86.
  22. Christopher Beiting (1999). The Idea of Limbo in Alexander of Hales and Bonaventure. Franciscan Studies 57 (1):3-56.
  23. Timothy F. Bellamah (2011). The Biblical Interpretation of William of Alton. OUP USA.
    Studies of medieval Biblical interpretation usually focus on the printed literature, neglecting the vast majority of relevant works. Timothy Bellamah offers a groundbreaking examination of the exegesis of William of Alton, a thirteenth-century Dominican regent master at Paris whose commentaries have never previously appeared in print. As a near contemporary of Hugh of St. Cher, Bonaventure, Albert the Great, and Thomas Aquinas, William was an important representative of university exegesis at a time of rapidly changing methods and remarkable intellectual development. (...)
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  24. Catarina Belo (2007). Mu'tazilites, Al-Ash'ari and Maimonides on Divine Attributes. Veritas 52 (3).
    This article analyses the debate concerning divine attributes in medieval Islamic theology (kalam), more specifically in Mu‘tazilite and in Ash‘arite theology. It further compares their approach with that of medieval Jewish philosopher Moses Maimonides (d. 1204). In particular it studies the identification of the divine attributes with God’s essence in Mu‘tazilite theology, which flourished in the first half of the 9th century. It discusses the Ash‘arite response that followed, and which consisted in considering God’s attributes as real entities separate from (...)
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  25. Arnold J. Benedetto (1966). "The Ontological Argument, From St, Anselm to Contemporary Philosophers," Ed. Alvin Plantinga, with an Introduction by Richard Taylor. The Modern Schoolman 43 (2):189-190.
  26. Joshua C. Benson (2009). Identifying the Literary Genre of the De Reductione Artium Ad Theologiam: Bonaventure's Inaugural Lecture at Paris. Franciscan Studies 67 (1):149-178.
  27. Paul Richard Blum (2010). Philosophy of Religion in the Renaissance. Ashgate.
    Contents: Preface; From faith to reason for fideism: Raymond Lull, Raimundus Sabundus and Michel de Montaigne; Nicholas of Cusa and Pythagorean theology; Giordano Bruno's philosophy of religion; Coluccio Salutati: hermeneutics of humanity; Humanism applied to language, logic and religion: Lorenzo Valla; Georgios Gemistos Plethon: from paganism to Christianity and back; Marsilio Ficino's philosophical theology; Giovanni Pico against popular Platonism; Tommaso Campanella: God makes sense in the world; Francisco Suárez – scholastic and Platonic ideas of God; Epilogue: conflicting truth claims; Bibliography; (...)
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  28. Saint Bonaventure & Oleg Bychkov (2008). Bonaventure Commentary on the Sentences [of Peter Lombard]: Prologue. Franciscan Studies 66 (1):75-83.
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  29. O. F. M. Bonmann, O. F. M. Gedeon & Jason M. Miskuly (1992). A Provisional Calendar of St. John Capistran's Correspondence: Part III: The Crusade Against the Turks: May 18, 1455-December 10, 1456. [REVIEW] Franciscan Studies 52 (1):283-327.
  30. Ottokar Bonmann (1983). Die Persönlichkeit des Hl. Johannes Kapistran (1386-1456). Franciscan Studies 43 (1):205-217.
  31. C. L. Bonnet (1944). "Essays in Thomism," Ed. Robert E. Brennan, O.P. Modern Schoolman 21 (3):186-187.
  32. Christian L. Bonnet (1944). Note on the Thomistic Interpretation of Complex Individual Bodies. The Modern Schoolman 21 (2):101-107.
  33. Mark J. Boone (2009). Rethinking Augustine's Early Theology. Augustinian Studies 40 (1):154-156.
  34. Wendy Petersen Boring (2010). Revising Our Approach to" Augustinian Illumination&Quot;: A Reconsideration of Bonaventure's Quaestiones Disputatae de Scientia Christi IV, Aquinas's Summa Theologiae Ia. 84, 1-8, and Henry of Ghent's, Summa Quaestionum Ordinarum, Q. 2, Art. 1, 2. [REVIEW] Franciscan Studies 68 (1):39-81.
  35. Kor Bosch, Pietro Delcorno, Anne Huijbers, Alison More & Bert Roest (2012). Strategies of Catholic Identity Formation C. 1510–1560 (Chronicle). Franciscan Studies 70 (1):323-336.
  36. Alain Boureau (2013). Bonaventure, commentateur de l'Apocalypse Pour une nouvelle attribution de Vox Domini. Franciscan Studies 70 (1):139-181.
    Je propose ici une hypothèse radicale, mais fragile: le commentaire sur l’Apocalypse désigné par son incipit Vox Domini, qui a été édité1 dans les Opera omnia de Thomas d’Aquin, avant d’être rejeté du corpus authentique, serait l’œuvre de Bonaventure. Je ne peux présenter aucune preuve absolue, mais un ensemble de probabilités ou de convergences. L’enjeu est de taille pour trois raisons: cette œuvre longue (environ 200.000 mots) a forcément occupé longuement Bonaventure et l’histoire de sa carrière doit être revue. Ensuite, (...)
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  37. Vernon J. Bourke (1993). William of Ockham and the Divine Freedom. By Harry Klocker. The Modern Schoolman 70 (2):160-162.
  38. Vernon J. Bourke (1990). The Trinity, or the First Principle. By William of Auvergne. The Modern Schoolman 67 (4):305-306.
  39. Anne-Marie Bowery (2001). St. Augustine's Dilemma. Grace and Eternal Law in the Major Works of Augustine of Hippo. Augustinian Studies 32 (1):147-150.
  40. Ignatius Brady (1968). The Authenticity of Two Sermons of Saint Bonaventure. Franciscan Studies 28 (1):4-26.
  41. Edmund Brisbois & John J. Quirk (1938). Human Desire and the Vision of God in St. Thomas. The Modern Schoolman 16 (1):9-14.
  42. Bonaventure A. Brown (1964). Moral Theology (Review). Franciscan Studies 6 (1):118-119.
  43. Stephen F. Brown (1991). Peter of Candia's Hundred-Year "History" of the Theologian's Role. Medieval Philosophy and Theology 1:156-190.
  44. Stephen F. Brown (1991). Peter of Candia's Hundred-Year. Medieval Philosophy and Theology 1:156-190.
  45. Burrell (2012). Thomas Aquinas on God and Evil. By Brian Davies. American Catholic Philosophical Quarterly 86 (4):731-732.
  46. Burrell (1994). Creation and 'Actualism': The Dialectical Dimension of Philosophical Theology. Medieval Philosophy and Theology 4:25-41.
  47. David B. Burrell (2004). Faith and Freedom: An Interfaith Perspective. Blackwell Pub..
    Distinguishing God from the world -- The unknowability of God in Al-Ghazali -- Why not pursue the metaphor of artisan and view God's knowledge as practical? -- Maimonides, Aquinas and Gersonides on providence and evil -- Aquinas' debt to Maimonides -- Creation and "actualism" : the dialectical dimension of philosophical theology -- Aquinas and Scotus : contrary patterns for philosophical theology -- From analogy of "being" to the analogy of being -- The challenge to Medieval Christian philosophy : relating Creator (...)
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  48. Oleg Bychkov (2008). The Nature of Theology in Duns Scotus and His Franciscan Predecessors. Franciscan Studies 66 (1):5-62.
  49. Oleg V. Bychkov (2008). What Does Beauty Have to Do with the Trinity? From Augustine to Duns Scotus. Franciscan Studies 66 (1):197 - 212.
    The issue of why God, the Trinity and Christ in Christianity can be called "beautiful" has been muddled in literature on theological aesthetics. John Duns Scotus’s detailed discussion of relations within the Trinity helps resolve this issue. The Trinity can be called "beautiful" in at least three senses, depending on whether one considers Trinitarian relations at all, whether one looks at the relation of equality, or whether one analyzes relations of origin.
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  50. Pietro Maranesi O. F. M. Cap & O. F. M. Stewart (1993). Bonaventure of Bagnoregio: A Transcription of the Third Collation of the Hexaëmeron From the St. Petersburg Manuscript. Franciscan Studies 53 (1):47-57.
1 — 50 / 228