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  1. Corey Abel (2011). Oakeshott’s Wise Defense: Christianity as A Civilization. In , The Meanings of Michael Oakeshott's Christianity.
    This paper for the first time reveals Oakeshott' early interest in writing a work of Christian apology. This "apology" was conceived in accordance with Oakeshott's religious modernism. Since Oakeshott never completed a formal apology, the author explores some early essays in which parts of the apologetic project are reflected, and then goes on to race the religious themes present in many of Oakeshott's published work. In conclusion, it is suggested that Oakeshott maybe understood as offering a concept of civilization that (...)
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  2. Corey Abel (ed.) (2011). The Meanings of Michael Oakeshott's Christianity.
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  3. Rudolf Allers (1949). Problemas do Catolicismo Contemporâneo (review). Franciscan Studies 9 (3):322-323.
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  4. David Baggett (2000). On a Reductionist Analysis of William James's Philosophy of Religion. Journal of Religious Ethics 28 (3):423 - 448.
    William James undertook to steer his way between a rationalistic system that was not empirical enough and an empirical system so materialistic that it could not account for the value commitments on which it rested. In arguing against both the absolutists (gnostics) and the empiricists (agnostics), he defined a position of pluralistic moralism that seemed equally distant from both, leaving himself vulnerable to the criticism that he had rescued morality from scientism only by reducing religion to morals. Such criticism, however, (...)
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  5. Amitrajeet A. Batabyal (2003). Bruce Feiler, Abraham: A Journey to the Heart of Three Faiths. [REVIEW] Journal of Agricultural and Environmental Ethics 16 (5):516-518.
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  6. Bernard Bosanquet (1895). Book Review:The Foundations of Belief. Arthur James Balfour. [REVIEW] Ethics 5 (4):506-.
    This is Bosanquet's review of Balfour's book, Foundations of Belief.
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  7. Mark Cauchi (2005). The Infinite Supplicant: On a Limit and a Prayer. In Bruce Ellis Benson & Norman Wirzba (eds.), The Phenomenology of Prayer. Fordham University Press.
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  8. Robert Greg Cavin & Carlos A. Colombetti (2014). Evidence, Miracles, and the Existence of Jesus. Faith and Philosophy 31 (2):204-216.
    We use Bayesian tools to assess Law’s skeptical argument against the historicity of Jesus. We clarify and endorse his sub-argument for the conclusion that there is good reason to be skeptical about the miracle claims of the New Testament. However, we dispute Law’s contamination principle that he claims entails that we should be skeptical about the existence of Jesus. There are problems with Law’s defense of his principle, and we show, more importantly, that it is not supported by Bayesian considerations. (...)
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  9. Felix M. Cleve (1968). Zoroaster's Influence on Greek Thought. [REVIEW] International Philosophical Quarterly 8 (4):640-645.
  10. Francis Macdonald Cornford (1912/2004). From Religion to Philosophy: A Study in the Origins of Western Speculation. Dover Publications.
    Original and engaging, this exploration of early Western philosophy traces the religious roots of science and systematic speculation. Author F. M. Cornford, a distinguished historian of ancient philosophy, combines deep classical scholarship with anthropological and sociological insights to examine the mythic precursors of enduring metaphysical concepts--such as destiny, God, the soul, substance, nature, and immortality. Cornford illustrates the rise of a new spirit of rational inquiry from traditional beliefs, demonstrating that philosophy’s modes of clear definition and explicit statement were already (...)
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  11. Joseph F. Costanzo (1955). Religious Heritage of American Democracy. Thought 30 (4):485-506.
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  12. O. F. M. Cusato (1999). Two Uses of the Vita Christi Genre in Tuscany, C. 1300: John de Caulibus and Ubertino da Casale Compared. A Response to Daniel Lesnick, ten Years Hence. Franciscan Studies 57 (1):131-148.
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  13. Jacques Dalarun (2006). Gospel in Action: The Life of Clare of Rimini. Franciscan Studies 64 (1):179-216.
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  14. Bede A. Dauphinee (1948). St. Jane Frances Frémyot de Chantal: Her Exhortations, Conferences and Instructions (Review). Franciscan Studies 8 (2):219-220.
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  15. Diego de Estella (2003). Diego de Estella on Luke 15:11-32. Franciscan Studies 61 (1):115-236.
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  16. P. Alfred de Saint-Alexandre (1946). Orientations_, And: _Culture de la Liberté au Foyer Et À l'École (Review). Franciscan Studies 6 (2):256-257.
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  17. Antonine DeGuglielmo (1952). "Dominus Autem Spiritus Est" (II Cor. 3, 17a)_, O de kyrios to pneuma estin—_Studium Exegeticum (review). Franciscan Studies 12 (2):233-234.
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  18. Antonine DeGuglielmo (1948). The Life of Christ (Review). Franciscan Studies 8 (2):220-222.
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  19. Antonine DeGuglielmo (1948). The Unity of the Church in the New Testament—Colossians and Ephesians (Review). Franciscan Studies 8 (2):207-212.
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  20. C. N. D. Deignan (1998). Road to Rapture: Thomas Merton's Itinerarium Mentis in Deum. Franciscan Studies 55 (1):281-297.
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  21. Herman L. Doerr (1953). The Social Studies in the Seminary: Their Content According to Recent Documents of the Holy See. Franciscan Studies 13 (4):78-129.
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  22. Joseph D. Doino (1991). The Cord. Franciscan Studies 51 (1):133-136.
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  23. Gerald M. Dolan (1970). The Gift of the Spirit According to John Henry Newman (1828-1839). Franciscan Studies 30 (1):77-130.
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  24. Andreas Dorschel (2013). Ein verschollen geglaubter Brief der Korinther an Paulus. Merkur 67 (12):1125-1134.
    In the December 2013 issue of the periodical ‚Merkur‘, philosopher Andreas Dorschel presents a literary experiment. In the spirit of 18th century Enlightenment, he feigns an apocryphal letter including philological apparatus; it is – mind the boldness – a response letter by the Corinthians to St Paul’s first epistle. The ancient port city, multicultural, of syncretist religiousness and libertine in erotics, rejects the disciplining by the apostle. (Summary by Gustav Seibt, ‚Die Häresie der Abgrenzungen. Andreas Dorschel entwirft ein korinthisches Christentum‘, (...)
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  25. Michael Downey (1998). Merton's Franciscan Heart. Franciscan Studies 55 (1):299-309.
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  26. Mary Dzon (2009). Cecily Neville and the Apocryphal Infantia Salvatoris in the Middle Ages. Mediaeval Studies 71:235-300.
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  27. Malgorzata Krasnodebska D’Aughton (2013). Inflamed with Seraphic Ardor: Franciscan Learning and Spirituality in the Fourteenth-Century Irish Pilgrimage Account. Franciscan Studies 70 (1):283-312.
    In March 1323 two Franciscan friars, Simon Semeonis and Hugo Illuminator “inflamed with seraphic ardor” left Ireland to go on a pilgrimage to the Holy Land, having attended the provincial chapter in Clonmel in October the previous year. 1They sailed across the Irish Sea, and travelled via London, “the most famous and wealthy city under the sun” to Canterbury, where they venerated the relics of Thomas Becket. In France having made their way through Amiens and Paris, they travelled down the (...)
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  28. Mary Edith (1951). Jeanne d'Arc (Review). Franciscan Studies 11 (1):104-107.
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  29. O. P. Edith (1951). Jeanne d'Arc (Review). Franciscan Studies 11 (1):104-107.
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  30. The Editors (1954). The Allocution of Pope Pius XII on the Fourth Centenary of the Gregorianum. Franciscan Studies 14 (2):204-209.
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  31. Jonathan Edwards (1995). A Jonathan Edwards Reader. Yale University Press.
    Prepared by editors of the distinguished series The Works of Jonathan Edwards, this authoritative anthology includes selected treatises, sermons, and autobiographical material by early America’s greatest theologian and philosopher.
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  32. Kenneth M. Ehrenberg (2007). The Ideal and Non-Ideal in Behavior Guidance: Reflections on Law and Buddhism in Conversation with the Dalai Lama. Buffalo Law Review 55:675-679.
    Highlighting the distinct approaches to behavior guidance employed by law and aspirational religious institutions like Buddhism, focusing on the work of Lon Fuller. There is importance to both baseline or duty-centered rules such as found primarily in criminal law and deontic morality, as well as aspirational guidance principles that are found in religious law, virtue ethics, and sometimes seen in civil law. However, the specific assumptions and aims of these two modes of guidance must be harmonized to be effective.
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  33. Hugh Eller (1968). The Unique Character and the Foundation of Josef Defever's Real Proof for God. Franciscan Studies 28 (1):105-136.
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  34. Simon Evnine, The Philosophical Basis of Midrashic Interpretation.
    Much of traditional rabbinic hermeneutics, what I call "midrashic interpretation," appears to be of such a bizarre nature as to require some sort of explanation, or even justification. This essay attempts to provide a philosophical foundation for midrashic interpretation by placing it in the context of the idea (vaguely neo-platonic) that God is only fully realized as the result of a certain process, a process of which midrashic interpretation is an essential part. In the final section I attempt to spell (...)
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  35. Kathy E. Ferguson (1982). Saint Max Revisited. Idealistic Studies 12 (3):276-292.
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  36. Kl Flannery (1990). A Critical Note on Morris, Thomas The'logic of God Incarnate'. The Thomist 54 (1):141-149.
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  37. David Flood (2006). Poverty and the Gospel. Franciscan Studies 64 (1):1-15.
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  38. David Flood (2005). So What Is a Franciscan?: Constituting the Franciscan Subject. Franciscan Studies 63 (1):35-47.
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  39. David Flood (2000). Klara von Assisi. Schattenfrau und Lichtgestalt by Martina Kreidler-Kos (review). Franciscan Studies 58 (1):332-336.
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  40. O. F. M. Flood (2002). Read It at Chapter: Francis of Assisi and the Scritti. Franciscan Studies 60 (1):341-357.
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  41. Gemma Fortini & Finbarr Conroy (1983). The Contribution of Arnaldo Fortini to Franciscan Studies. Franciscan Studies 43 (1):261-278.
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  42. Gemma Fortini & Finbarr Conroy (1982). The Noble Family of St. Clare of Assisi. Franciscan Studies 42 (1):48-67.
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  43. Geron Fournelle (1949). The Holy Bible: The Book of Genesis (Review). Franciscan Studies 9 (3):328-330.
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  44. Michael Frazer (1994). Chesterton's Image of the Middle Ages. The Chesterton Review 20 (2/3):415-416.
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  45. M. Catherine Frederic (1951). The Franciscan Spirit as Revealed in the Literary Contributions of Francis Thompson. Franciscan Studies 11 (1):21-39.
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  46. Benoit Gain (2005). L'érudition mauriste à Saint-Germain-des-Prés. Augustinianum 45 (2):277-278.
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  47. O. García de la Fuente (1964). Quaestiones Theologiae Fundamentalis. Augustinianum 4 (1):174-175.
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  48. Richard T. De George (1965). Catholicisme Un Et Divers. Philosophical Studies 14:268-268.
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  49. P. Gabriele Giamberardini (1966). La Predestinazione Assoluta del Cristo nella Teologia Copta. Franciscan Studies 26 (1):189-194.
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  50. Jean François Godet-Calogeras (2006). Evangelical Radicalism in the Writings of Francis and Clare of Assisi. Franciscan Studies 64 (1):103-121.
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