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  1. Fred Ablondi (1996). Causality and Human Freedom in Malebranche. Philosophy and Theology 9 (3-4):321-331.
    In that it holds God to be the only true efficient cause, Malebranche’s occasionalism would seem to deny human freedom and to make God responsible for our sins. I argue that Malebranche’s occasionalism must be considered within its Cartesian framework; once one understands what it is to be an occasional cause in this context, Malebranche can be seen as saving a place for human freedom, and he can consistently hold that we are morally responsible for our actions.
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  2. Doug Anderson (2003). Respectability and the Wild Beasts of the Philosophical Desert: The Heart of James's. Journal of Speculative Philosophy 17 (1):1-13.
    This commentary was suggested to me in part by a colleague's remark that it would be nice if we could make William James's The Varieties of Religious Experience "respectable." The implication was that though there was something redeemable about the book, it somehow wasn't philosophically or scientifically proper. The remark awakened me to—or at least reminded me of—the fact that this has been a traditional take on James's text. As Julius Bixler points out, ridicule began soon after the book was (...)
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  3. Leonard Angel (2010). The Importance of Physicalism in the Philosophy of Religion. International Journal for Philosophy of Religion 67 (3):141 - 156.
    First, some say that core physicalism is not anti-religion. I argue that this seems to be incorrect. Physical completeness is a core element of contemporary physicalism; (the evidence for physical completeness is strong); and physical completeness both logically and not strictly logically rejects many central religious views. Consequently, there is a sense in which core physicalism is, in an important way, anti-religion. Second, physical completeness positively supports one significant religious view; and physical completeness permits one to hold two others. The (...)
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  4. H. E. Baber (2000). In Defence of Proselytizing. Religious Studies 36 (3):333-344.
    In Ethics in the Sanctuary, Margaret Battin argues that traditional evangelism, directed to promoting religious belief, practice, and affiliation, that is proselytizing, is morally questionable to the extent that it involves unwarranted paternalism in the interests of securing other-worldly benefits for potential converts. I argue that Christian evangelism is justified in order to make the this-worldly benefits of religious belief and practice available to everyone, to bring about an increase in religious affiliation for the purpose of providing a more supportive (...)
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  5. Paul Richard Blum (2010). Das Wagnis, Ein Mensch Zu Sein: Geschichte - Natur - Religion. Lit Verlag.
    "Die eigentliche Optik Paul Richard Blums sollte man akkurat als holistisch bezeichnen. Es handelt sich um ein verborgenes Streben nach Ganzheitlichkeit, das diesem Buch eine methodologische Einheit gibt. ... Ein Mensch zu sein nach dem Zeitalter der Renaissance und Moderne ... bedeutet die Aufgabe, sich in einer strukturellen und inhaltlichen Offenheit zu situieren, die die verschiedenen Antworten auf die Frage: Was heißt es, ein Mensch zu sein? in der paradoxen Einheit eines neuen Humanismus zusammenbringt. ... Genau wie die Philosophie des (...)
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  6. Ann Carr (1991). In Whose Image? God and Gender. Thought 66 (4):414-415.
  7. Brooke Williams Deely (1999). Feminism, Postmodernism, and Mystical Contemplation. Semiotics:389-401.
  8. Jerry H. Gill (1968). Philosophy and Religion; Some Contemporary Perspectives. Minneapolis, Burgess Pub. Co..
    Reason and quest for revelation, by P. Tillich.--On the ontological mystery, by G. Marcel.--The problem of non-objectifying thinking and speaking, by M. Heidegger.--The problem of natural theology, by J. Macquarrie.--Metaphysical rebellion, by A. Camus.--Psychoanalysis and religion by E. Fromm.--Why I am not a Christian, by B. Russell.--The quest for being, by S. Hook.--The sacred and the profane; a dialectical understanding of Christianity, by T. J. J. Altizer.--Three strata of meaning in religious discourse by C. Hartshorne.--The theological task, by J. B. (...)
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  9. Charles Johnson (2011). Bradley G. Green. Colin Gunton and the Failure of Augustine: The Theology of Colin Gunton in Light of Augustine. Augustinian Studies 42 (2):324-326.
  10. G. Jones (1992). God's Passionate Embrace: Notes for a Christian Understanding of Sexuality. Studies in Christian Ethics 5 (2):32-45.
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  11. John F. X. Knasas (1986). Thomistic Existentialism and the Silence of the "Quinque Viae". Modern Schoolman 63 (3):157-171.
  12. Matthew L. Lamb (1985). Liberation Theology and Social Justice. Process Studies 14 (2):102-123.
  13. Thomas J. Maloney (1988). The Catholic Social Justice Tradition and Liberation Theology. Thought 63 (2):125-146.
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  14. Domenic Marbaniang (2008). Anatomy of Religious Violence. Basileia 1 (1):24.
    Religious violence is a function of deep philosophical and psychological belief-behavior. This article explores the issue in light of Hinduism, Islam, Christianity, and Psychology of evil.
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  15. Piotr Mazurkiewicz (2009). Democracy and the Church. Civitas 11 (11).
  16. Derek A. McDougall (1972). Religious Belief and Philosophical Analysis. Mind 81 (324):519-532.
    A discussion of how making a decision about religious belief places this kind of belief in a category which distinguishes it from 'belief in other minds' or 'belief in an external world'. This has important consequences for a philosophical approach to religious belief.
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  17. Stephen Edward McMillin (2011). Faith-Based Social Services: From Communitarian to Individualistic Values. Zygon 46 (2):482-490.
    Abstract. This article argues that a primary, contemporary product of four moments in the history of faith-based social services has been a highly selective and inconsistent use of the notion of human rights by churches and church leaders. Churches still occasionally reference a communitarian sense of human rights and public good but now more commonly use the rhetoric of individual rights to contest specific political positions and social policies in the arena of the social service agencies these churches sponsor. Changing (...)
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  18. J. L. Schellenberg (1994). Religious Experience and Religious Diversity: A Reply to Alston. Religious Studies 30 (2):151 - 159.
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  19. Daniel Watts (2011). Dilemmatic Deliberations In Kierkegaard's Fear and Trembling. Faith and Philosophy 28 (2):174-189.
    My central claim in this paper is that Kierkegaard’s Fear and Trembling is governed by the basic aim to articulate a real dilemma, and to elicit its proper recognition as such. I begin by indicating how Kierkegaard’s works are shaped in general by this aim, and what the aim involves. I then show how the dilemmaticstructure of Fear and Trembling is obscured in a recent dispute between Michelle Kosch and John Lippitt regarding the basic aims and upshot of the book. (...)
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  20. Scott M. Williams (2012). Indexicals and the Trinity: Two Non-Social Models. Journal of Analytic Theology 1 (1):74-94.
    In recent analytic literature on the Trinity we have seen a variety of "social" models of the Trinity. By contrast there are few "non-­‐social" models. One prominent "non-­‐social" view is Brian Leftow's "Latin Trinity." I argue that the name of Leftow's model is not sufficiently descriptive in light of diverse models within Latin speaking theology. Next, I develop a new "non-­‐social" model that is inspired by Richard of St. Victor's description of a person in conjunction with my appropriating insights about (...)
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  21. Józef Życiński (2008). Alternatywne wersje ewolucji a problem wszechmocy Boga. Roczniki Filozoficzne 56 (1):363-377.
    The author discusses the question whether an alternative version of cosmological and bio-logical evolution could have been actualized to eliminate negative phenomena specific for evo­lutionary processes in our universe. Specifically, one tries to answer whether the omnipotent God could have created quite different world with different logical principles and diverse laws of nature. Maybe such a world would be better than our universe regarded by Leibniz as the best of all possible universes. In trying to solve this problem, one has (...)
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Philosophy of Religion, General Works
  1. George L. Abernethy (1968). Philosophy of Religion. New York, Macmillan.
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  2. Torin Andrew Alter (2011). The God Dialogues: A Philosophical Journey. Oxford University Press.
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  3. Louise Antony, William Lane Craig, John Hare, Donald C. Hubin, Paul Kurtz, C. Stephen Layman, Mark C. Murphy, Walter Sinnott-Armstrong & Richard Swinburne (2009). Is Goodness Without God Good Enough?: A Debate on Faith, Secularism, and Ethics. Rowman & Littlefield Publishers.
  4. Thomas Aquinas (1274). Summa Theologica. Hayes Barton Press.
  5. Robert Bass (2007). Omniscience and the Identification Problem. Florida Philosophical Review 7 (1):78-91.
    I once came across a Mark Twain story in which a character said something to the effect that the one thing God didn’t know was that he was not all-knowing. As an argument against omniscience, Twain’s one-liner doesn’t amount to much. Thinking about it, however, led to the kind of puzzles I explore here. Some puzzles about omniscience are connected to other issues, such as whether all claims about the future presently have truth-values. Those in turn are connected to deep (...)
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  6. J. H. Brooke, F. Watts & R. R. Manning (eds.) (2013). The Oxford Handbook of Natural Theology. Oxford Up.
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  7. Andrei Buckareff & Allen Plug (2009). Escapism, Religious Luck, and Divine Reasons for Action. Religious Studies 45 (1):63-72.
    In our paper, ‘Escaping hell: divine motivation and the problem of hell’, we defended a theory of hell that we called ‘escapism’. We argued that given God’s just and loving character it would be most rational for God to maintain an open door policy to those who are in hell, allowing them an unlimited number of chances to be reconciled with God and enjoy communion with God. In this paper we reply to two recent objections to our original paper. The (...)
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  8. Edward Butler (2012). Essays on a Polytheistic Philosophy of Religion. Phaidra Editions.
    These essays lay the groundwork for a practice of philosophical inquiry adequate to polytheistic or "Pagan" religious traditions, including in particular the non-reductive hermeneutics of myth and the theory of the polycentric divine manifold. Includes the previously published articles "The Theological Interpretation of Myth" and "Polycentric Polytheism and the Philosophy of Religion", as well as the previously unpublished essays "Neoplatonism and Polytheism" and "A Theological Exegesis of the Iliad, Book One".
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  9. Gregg Caruso (2014). Science and Religion: 5 Questions. Automatic Press/VIP.
    Are science and religion compatible when it comes to understanding cosmology (the origin of the universe), biology (the origin of life and of the human species), ethics, and the human mind (minds, brains, souls, and free will)? Do science and religion occupy non-overlapping magisteria? Is Intelligent Design a scientific theory? How do the various faith traditions view the relationship between science and religion? What, if any, are the limits of scientific explanation? What are the most important open questions, problems, or (...)
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  10. Kelly James Clark (ed.) (1993). Philosophers Who Believe. Intervarsity Press.
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  11. Stephen Clark (2009). Understanding Faith: Religious Belief and its Place in Society. Imprint Academic.
  12. Stephen R. L. Clark (2005). Berkeley on Religion. In Kenneth Winkler (ed.), The Cambridge Companion to Berkeley. Cambridge University Press.
  13. William Lane Craig (ed.) (2002). Philosophy of Religion: A Reader and Guide. Rutgers University Press.
    This book is a combined anthology and guide intended for use as a textbook in courses on philosophy of religion. It aims to bring to the student the very best of cutting-edge work on important topics in the field. (publisher, edited).
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  14. Ingolf U. Dalferth (1988). Theology and Philosophy. Blackwell.
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  15. John Danaher (forthcoming). Necessary Moral Truths and Theistic Metaethics. Sophia:1-22.
    Theistic metaethics usually places one key restriction on the explanation of moral facts, namely: every moral fact must ultimately be explained by some fact about God. But the widely held belief that moral truths are necessary truths seems to undermine this claim. If a moral truth is necessary, then it seems like it neither needs nor has an explanation. Or so the objection typically goes. Recently, two proponents of theistic metaethics — William Lane Craig and Mark Murphy — have argued (...)
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  16. Gregory W. Dawes (2012). Evolution and the Bible: The Hermeneutical Question. Relegere 2:37-63.
    Theistic evolutionists often suggest that one can reconcile evolutionary theory with biblical teaching. But in fact Christians have accepted Darwinian theory only after reinterpreting the opening chapters of Genesis. Is such a reinterpretation justified? Within Western Christian thought, there exists a hermeneutical tradition that dates back to St Augustine and which offers guidelines regarding apparent conflicts between biblical teaching and natural philosophy (or “science”). These state that the literal meaning of the text may be abandoned only if the natural-philosophical conclusions (...)
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  17. Gregory W. Dawes (2007). Paradigmatic Explanations: Strauss's Dangerous Idea. Louvain Studies 32 (1-2):67-80.
    David Friedrich Strauss is best known for his mythical interpretation of the Gospel narratives. He opposed both the supernaturalists (who regarded the Gospel stories as reliable) and the rationalists (who offered natural explanations of purportedly supernatural events). His mythical interpretation suggests that many of the stories about Jesus were woven out of pre-existing messianic beliefs and expectations. Picking up this suggestion, I argue that the Gospel writers thought paradigmatically rather than historically. A paradigmatic explanation assimilates the event-to-be- explained to what (...)
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  18. Gregory W. Dawes (2007). What is Wrong with Intelligent Design? International Journal for Philosophy of Religion 61 (2):69 - 81.
    While a great deal of abuse has been directed at intelligent design theory (ID), its starting point is a fact about biological organisms that cries out for explanation, namely "specified complexity" (SC). Advocates of ID deploy three kind of argument from specified complexity to the existence of a designer: an eliminative argument, an inductive argument, and an inference to the best explanation. Only the first of these merits the abuse directed at it; the other two arguments are worthy of respect. (...)
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  19. Gregory W. Dawes (2002). Could There Be Another Galileo Case? Journal of Religion and Society 4.
    In his 1615 letter to the Grand Duchess Christina of Lorraine, Galileo argues for a “principle of limitation”: the authority of Scripture should not be invoked in scientific matters. In doing so, he claims to be following the example of St Augustine. But Augustine’s position would be better described as a “principle of differing purpose”: although the Scriptures were not written in order to reveal scientific truths, such matters may still be covered by biblical authority. The Roman Catholic Church has (...)
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  20. Gregory W. Dawes (1996). Religious Studies and Theology in the University: 'Some Ambiguities' Revisited. Religion 26:49-68.
    What is the relationship between religious studies and theology? Do both have a place within the university? This paper will argue that no clear distinction can be drawn between religious studies and theology on the level of the methods they employ. Each is multidisciplinary and each is able to address questions of religious truth. They can be distinguished only by asking `What is the question which each is attempting to answer?'. Religious studies addresses the question of the meaning and truth (...)
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  21. John de Marneffe (1971). Contemporary Christian Philosophy. Madras,University of Madras.
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  22. Einar Duenger Bohn (forthcoming). The Logic of the Trinity. Sophia International Journal for Philosophy of Religion, Metaphysical Theology and Ethics.
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  23. Aleksandar Fatic (2013). Religiozno Verovanje I Modaliteti Tolerancije U Liberalnom Drustvu (Religious Faith and the Modalities of Tolerance in a Liberal Society). Theoria 56 (1):59-78..
    The paper discusses three aspects of belonging to religious systems of belief within a modern liberal society, namely (1) the sincerity and consistency of belief, (2) the possibility of exteriorization of belief through broader social interactions or transactions, and (3) the relationship between religious belief and the modern concept of affirmative tolerance, or affirmation of differences, which has become a pronounced public policy in multicultural liberal societies. The author argues that, while negative tolerance allows sincere religious belief to flourish in (...)
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  24. Thomas P. Flint & Michael C. Rea (eds.) (2009). The Oxford Handbook of Philosophical Theology. Oxford University Press.
    The Oxford Handbook of Philosophical Theology attempts both to familiarize readers with the directions in which this scholarship has gone and to pursue the ...
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  25. Philippe Gagnon (2012). Review of Yves Tourenne, Introduction à la Métaphysique de Claude Tresmontant. Pour Une Recherche d'Articulation Entre Sciences Expérimentales, Métaphysique, Pensée de l'Église Et Mystique Chrétienne Orthodoxe. [REVIEW] Science Et Esprit 64 (2):304-309.
  26. Benedikt Paul Göcke (2013). On the Importance of Karl Christian Friedrich Krause's Panentheism. Zygon 48 (2):364-379.
    Panentheism is an often-discussed alternative to Classical theism, and almost any discussion of panentheism starts by way of acknowledging Karl Christian Friedrich Krause (1781–1832) as the person who coined the term.1 However, apart from this tribute, Krause's own panentheism is almost completely unknown. In what follows, I first present a brief overview of Krause's life and correct some misconceptions of his work before I turn to the core ideas of Krause's own panentheistic system of philosophy. In brief, Krause elaborates a (...)
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  27. Benedikt Paul Göcke (2010). Spirituality as a Rhetorical Precondition for Knowledge of God. Heythrop Journal 51 (6):1011-1016.
    In a first step I show that given a philosophically<br>warranted concept of God, arguments for<br>the existence of God are either questionbegging<br>or merely stipulative. In a second step<br>I argue that non-stipulative knowledge of God<br>and His existence is intelligible if and only if<br>there is an intellectual intuition of God. I<br>further argue that to obtain this intuition,<br>spiritual training may be necessary. Consistently<br>in this latter case, spirituality becomes a<br>conditio sine qua non in order to assess the truth<br>of theism.
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  28. Philip Goodchild (ed.) (2002). Rethinking Philosophy of Religion: Approaches From Continental Philosophy. Fordham University Press.
    These original essays reconceive the place of religion for critical thought following the recent 'turn to religion' in Continental philosophy, framing new ...
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  29. Lorna Green, Consciousness and the Scheme of Things: A New Copernican Revolution, A Comprehensive New Theory of Consciousness (Submitted February 2010, Published February 2011). [REVIEW]
    Consciousness is more important than the Higgs-Bosen particle. Consciousness has emerged as a term, and a problem, in modern science. Most scientists believe that it can be accomodated and explained, by existing scientific principles. I say that it cannot, that it calls all existing principles into question, and so I propose a New Copernican Revolution among our fundamental terms. I say that consciousness points completely beyond present day science, to a whole new view of the universe, where consciousness, and not (...)
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