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  1. Dennis Bielfeldt (2001). Can Western Monotheism Avoid Substance Dualism? Zygon 36 (1):153-177.
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  2. James Blachowicz (2002). Monotheism and the Spirituality of Reason. Zygon 37 (2):511-530.
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  3. H. Brunkhorst (2009). The Transformation of Solidarity and the Enduring Impact of Monotheism: Five Remarks. Philosophy and Social Criticism 35 (1-2):93-103.
    This article evaluates two opposing approaches to the Western transition from a monotheistic and metaphysically grounded religious dispensation to secularized modern political theory. Where some philosophers emphasize the independence of modern political ideals, others argue that these ideals cannot remain theoretically coherent or practically effective once they are separated from the religious sources that have given rise to them. The theory of communicative action can bring together the insights of both independency and dependency theorists, thereby accounting for the public-political significance (...)
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  4. M. P. Christanand (1979). The Philosophy of Indian Monotheism. Macmillan.
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  5. Forrest Clingerman (2009). Review of Laurel C. Schneider, Beyond Monotheism: A Theology of Multiplicity. [REVIEW] Sophia 48 (4):501-503.
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  6. Carl W. Ernst (1995). Mystical Monotheism: A Study in Ancient Platonic Theology. Ancient Philosophy 15 (1):300-301.
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  7. Barbara Galli (1993). Rosenzweig Speaking of Meetings and Monotheism in Biblical Anthropomorphisms. Journal of Jewish Thought and Philosophy 2 (2):219-243.
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  8. Lenn Evan Goodman (1981). Monotheism: A Philosophic Inquiry Into the Foundations of Theology and Ethics. Allanheld, Osmun.
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  9. Percy Hartill (1952). The Unity of God: A Study in Christian Monotheism. Morehouse-Gorham.
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  10. Arthur F. Holmes (1990). Ethical Monotheism and the Whitehead Ethic. Faith and Philosophy 7 (3):281-290.
    Whitehead’s rejection of a coercive divine lawgiver is well known, but the underlying ethic which led him in that direction needs to be examined. Arguing that he is an ethical naturalist with an aesthetic theory of value, and an act utilitarian, I find that this gives priority to eros over agape, limits moral responsibility, and obscures the depth of moral evil.
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  11. Arthur F. Holmes (1984). Whitehead and Ethical Monotheism. Faith and Philosophy 1 (1):71-76.
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  12. Jack Jones (1980). Freud's Moses and Monotheism Revisited. Ethics 90 (4):512-526.
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  13. Christopher Kelly (2002). Credo in Unum Deum P. Athanassiadi, M. Frede (Edd.): Pagan Monotheism in Late Antiquity . Pp. 211, 3 Pls, Maps. Oxford: Clarendon Press, 1999. Cased, £40. Isbn: 0-19-815252-. [REVIEW] The Classical Review 52 (01):135-.
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  14. Nathan Macdonald (2010). Response to Patrick Madigan, 'the Curse of Monotheism'. Heythrop Journal 51 (6):1075-1077.
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  15. Patrick Madigan (2009). The 'Curse' of Monotheism; or the Search for a Logical Justification to Support It, Given the Heavy Social and Psychological Price We Pay for Retaining It. Heythrop Journal 50 (6):1003-1005.
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  16. Patrick Madigan (2009). The Only True God: Early Christian Monotheism in its Jewish Context. By James F. McGrath. Heythrop Journal 50 (6):1035-1036.
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  17. Thomas H. McCall (2010). Which Trinity? Whose Monotheism?: Philosophical and Systematic Theologians on the Metaphysics of Trinitarian Theology. W.B. Eerdmans Pub. Co..
    Which Trinity? : the doctrine of the Trinity -- In contemporary philosophical theology -- Whose monotheism? : Jesus and his Abba -- Doctrine and analysis -- "Whoever raised Jesus from the dead" : Robert Jenson on the identity of the Triune God -- Moltmann's perichoresis : either too much or not enough -- "Eternal functional subordination" : considering a recent evangelical proposal -- Holy love and divine aseity in the theology of John Zizioulas -- Moving forward : theses on the (...)
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  18. Jean-Luc Nancy (2007). Atheism and Monotheism. In Santiago Zabala (ed.), Weakening Philosophy: Essays in Honour of Gianni Vattimo. Mcgill-Queen's University Press.
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  19. N. M. L. Nathan (2006). Jewish Monotheism and the Christian God. Religious Studies 42 (1):75-85.
    Some Christians combine a doctrine about Christ which implies that there is more than one divine self with the doctrine that God revealed to the Jews a monotheism according to which there is just one divine self. I suggest that it is less costly for such Christians to achieve consistency by abandoning the second of these doctrines than to achieve it by abandoning the first.
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  20. H. Richard Niebuhr (1960). Radical Monotheism and Western Civilization. Lincoln, University of Nebraska.
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  21. Takashi Ōnuki (ed.) (2006). Isshinkyō to Wa Nani Ka: Kōkyō Tetsugaku Kara No Toi. Tōkyō Daigaku Shuppankai.
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  22. B. J. Lietaert Peerbolte (2008). Jewish Monotheism and Christian Origins. In van der Horst, Pieter Willem, Alberdina Houtman, Albert de Jong, van de Weg & Magdalena Wilhelmina Misset (eds.), Empsychoi Logoi--Religious Innovations in Antiquity: Studies in Honour of Pieter Willem van der Horst. Brill.
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  23. Catherine Rowett (2013). Christopher Stead. Studia Patristica 53 (1):17-30.
    Professor Christopher Stead was Ely Professor of Divinity from 1971 until his retirement in 1980 and one of the great contributors to the Oxford Patristic Conferences for many years. In this paper I reflect on his work in Patristics, and I attempt to understand how his interests diverged from the other major contributors in the same period, and how they were formed by his philosophical milieu and the spirit of the age. As a case study to illustrate and diagnose his (...)
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  24. Peter Schmiedgen (2005). Polytheism, Monotheism and Public Space: Between Levinas and Arendt. Critical Horizons 6 (1):225-237.
    In this paper I argue that the Levinasian opposition between the violence of the production of identity and self-presence and its undermining in a charitable disburdening of the self for the sake of the monotheistic ethical other, is unable to provide all the resources required for a politically motivated critique of the present. As a critique of Levinas' almost Manichean opposition between identity and difference, I argue, by appealing to the Arendtian model of public space, that Levinas underestimates our capacity (...)
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  25. Dennis Schulting, Review of The Cambridge Companion to the Trinity. [REVIEW]
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  26. A. Serandour (2005). On the Appearance of a Monotheism in the Religion of Israel (3rd Century BC or Later?). Diogenes 52 (1):33-45.
    Monotheism: the word indicates a system of thought that proceeds from a recognition of the divinity of a single god to the exclusion of all other. This exclusivity distinguishes monotheism from henotheism or monolatry and explains why monotheism is a question of belief, unlike traditional eastern religions, among them the religion of the Old Testament. The paper shows that monotheism is in fact absent from the Hebrew Bible by examining in particular the Creation stories and the vocabulary of divine oneness. (...)
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  27. William Wainwright, Monotheism. Stanford Encyclopedia of Philosophy.
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  28. Keith Yandell (1999). God and Other Agents In Hindu Monotheism. Faith and Philosophy 16 (4):544-561.
    Having shown that Ramanuja and Madhva are indeed monotheists, I argue that (i) they differ concerning the relationship between God, the original Agent, and human agents created by God; (ii) that this difference involves in Madhva’s case there being only one agent and in Ramanuja’s case both God and created persons being agents, and (iii) since both positions require that created persons be agents, Madhva’s perspective is inconsistent and Ramanuja’s is not.
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  29. Linda Zagzebski (1989). Christian Monotheism. Faith and Philosophy 6 (1):3-18.
    In this paper I present an argument that there can be no more than one God in a way which allows me to give the doctrine ofthe Trinity logical priority over the attributes traditionally used in arguments for God’s unicity. The argument that there is at most one God makes no assumptions about the particular attributes included in divinity. It uses only the Identity of Indiscemibles and a Principle of Plenitude. I then offer a theory on the relationship between individuals (...)
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