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  1. B. A. (1997). Stewart Guthrie. Faces in the Clouds: A New Theory of Religion. (New York: Oxford University Press, 1993.) Pp. 336. $30.00 Hbk, $16.95 Pbk. [REVIEW] Religious Studies 33 (1):131-134.
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  2. Francis Ellingwood Abbot (1886). Scientific Theism. Mind 11 (43):409-414.
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  3. Paul J. Achtemeier (1972). Gospel Miracle Tradition and the Divine Man. Interpretation 26 (2):174-197.
    There is as yet... no unanimity among New Testament scholars as to the extent to which, or even whether at all, the category of divine man played a part in the interpretation of Jesus in the early Christian traditions.
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  4. Michael Almeida (2012). Theism and Explanation. Faith and Philosophy 29 (2):229-232.
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  5. Michael Almeida (2005). On Infinitely Improving Worlds. Philo 8 (1):38-46.
    William Rowe argues that an essentially perfectly good being could not actualize a world unless there is no better world it could actualize instead. According to Rowe’s Argument from Improvability, if there is an infinite series of ever-improving and actualizable worlds then a perfect being could actualize exactly none of them. I argue that there is no reason to believe Rowe’s argument is sound. It therefore presents no important objection to theism.
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  6. Richard Amesbury (2002). The Truth of Religion and Religious Truths. International Journal for Philosophy of Religion 51 (3):159-174.
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  7. Gil Anidjar (2013). Jesus and Monotheism. Southern Journal of Philosophy 51 (S1):158-183.
    From Oedipus to Moses and beyond, Freud's last book has been read with singular obstinacy as addressing a Jewish (or anti-Semitic) question, or as renewing a religious (or antireligious) agenda. Between Athens and Jerusalem, from Judaism to a more general “monotheistic religion,” and from Oedipus (the son) to Moses (the father), scholars have explored or refuted numerous traces the primal murder left and many among the founding fathers, the substitutes to which it gave rise. Yet it is easy to see (...)
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  8. Dennis Vanden Auweele (2013). The Lutheran Influence on Kant's Depraved Will. International Journal for Philosophy of Religion 73 (2):117-134.
    Contemporary Kant-scholarship has a tendency to allign Kant’s understanding of depravity closer to Erasmus than Luther in their famous debate on the freedom of the will (1520–1527). While, at face value, some paragraphs do warrant such a claim, I will argue that Kant’s understanding of the radical evil will draws closer to Luther than Erasmus in a number of elements. These elements are (1) the intervention of the Wille for progress towards the good, (2) a positive choice for evil, (3) (...)
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  9. D. J. B. (1966). Ghazali's Unique Unknowable God. Review of Metaphysics 19 (3):600-601.
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  10. Deane-Peter Baker (2011). Sources of the Self as an Argument for Theism. Philosophical Papers 38 (3):401-416.
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  11. G. F. Barbour (1914). The Ethical Approach to Theism. Philosophical Review 23 (1):92-93.
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  12. David Basinger (1999). Infant Suffering: A Response to Chignell. Religious Studies 35 (3):363-369.
    In a recent article in this journal Andrew Chignell assesses attempts by Marilyn McCord Adams and Eleonore Stump to resolve the problem that infant suffering poses for theistic belief, concluding that while the theodicy of each is inadequate in its current form, both can be satisfactorily amended. I argue that (1) Chignell fails to show that the theodicy of either Adams or Stump is inadequate and that (2) since Chignell's revisions are based on assumptions about God and evil held by (...)
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  13. Joseph Bobik (1977). Beyond the New Theism. New Scholasticism 51 (3):417-420.
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  14. Hans Boersma (2012). “This Is the Day Which the Lord Has Made”: Scripture, Manumission, and the Heavenly Future in Saint Gregory of Nyssa. Modern Theology 28 (4):657-672.
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  15. John Boli & David V. Brewington (2007). Religious Organizations1. In Peter Beyer & Lori G. Beaman (eds.), Religion, Globalization and Culture. Brill. 6--203.
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  16. Borden P. Bowne (1904). Theism. Journal of Philosophy, Psychology and Scientific Methods 1 (21):581-584.
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  17. Borden Parker Bowne (1887). Philosophy of Theism.
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  18. Manuel Bremer (2004). Jordan Howard Sobel, Logic and Theism: Arguments for and Against Beliefs in God Reviewed By. Philosophy in Review 24 (5):368-371.
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  19. Richard S. Briggs (2012). The Blackwell Companion to the Bible and Culture. Edited by John F.A. Sawyer. Pp. Xii, 555, Oxford: Blackwell, 2006, £85.00/$149.95. [REVIEW] Heythrop Journal 53 (2):284-285.
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  20. Richard S. Briggs (2012). The Blackwell Companion to the New Testament. Ed. David E. Aune . Pp Xvi, 696, Chichester, Wiley-Blackwell, 2010, £110.00. [REVIEW] Heythrop Journal 53 (2):302-302.
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  21. Alan E. Brownstein (2000). Prayer and Religious Expression at High School Graduations: Constitutional Etiquette in a Pluralistic Society. Nexus 5:61.
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  22. Pierre Brulé (ed.) (2009). La Norme En Matière Religieuse En Grèce Ancienne: Actes du Xie Colloque du Cierga (Rennes, Septembre 2007). Centre International d'Étude de la Religion Grecque Antique.
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  23. Therese Buck (2012). Gaudium Et Spes and Marriage: A Conjugal Covenant. Australasian Catholic Record, The 89 (4):444.
    Buck, Therese This article explores some of the factors that led to Vatican II's teaching that marriage is a covenant [foedus] in Gaudium et spes when, in the 1917 Code of Canon Law marriage is referred to as a contract [contractus]. As a background to the developments in Gaudium et spes, I will first outline the teaching on marriage in the 1917 Code and in Pius XI's 1930 encyclical Casti connubii. This will be followed by the inclusion of marriage as (...)
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  24. D. T. C. (1962). Religious Philosophy. Review of Metaphysics 15 (4):681-681.
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  25. Wendy Cadge (2012). Possibilities and Limits of Medical Science: Debates Over Double-Blind Clinical Trials of Intercessory Prayer. Zygon 47 (1):43-64.
    Abstract. This article traces the intellectual history of scientific studies of intercessory prayer published in English between 1965 and the present by focusing on the conflict and discussion they prompted in the medical literature. I analyze these debates with attention to how researchers articulate the possibilities and limits medical science has for studying intercessory prayer over time. I delineate three groups of researchers and commentators: those who think intercessory prayer can and should be studied scientifically, those who are more skeptical (...)
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  26. C. A. Campbell & D. J. B. Hawkins (1950). The Essentials of Theism. Philosophical Quarterly 1 (1):87.
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  27. Timothy Chappell (2013). Theism, History and Experience. Philosophy Now 99:13-16.
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  28. Jb Chethimattam (1984). Religious Monograms and Mantras. Journal of Dharma 9 (2):142-149.
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  29. Jonathan Chimakonam (2014). Filosofia Theoretica: Journal of African Philosophy, Culture and Religions. Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 3 (1):1-167.
  30. Ian Clausen (2011). On the Free Choice of the Will, On Grace and Free Choice, and Other Writings. [REVIEW] Augustinian Studies 42 (1):123-125.
  31. Lawrence Thomas Cole (1900). The Basis of Early Christian Theism. Philosophical Review 9 (1):113-114.
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  32. E. D. Cope (1892). Foundations of Theism, The. The Monist 3:623.
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  33. E. D. Cope (1892). Theism, The Foundations Of. The Monist 3:623.
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  34. Shannon Craigo-Snell (2011). Kairos in the Chronos. Philosophy and Theology 23 (2):301-315.
    This essay develops a Rahnerian view of kairos and proposes its contemporary utility in addressing the multiple prophetic calls to action in our media-saturated environment. In Rahner’s theology, kairos is the time of grace and opportunity, inaugurated by the event of Jesus Christ, in which each human person must accept or reject God’s loving self-communication. Because the chronos of daily life takes place within the kairos of Jesus Christ, there is kairos in every moment of chronos. Thus, the typical depiction (...)
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  35. J. F. D. (1958). The Great Religions. Review of Metaphysics 11 (3):516-516.
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  36. Andrey Darovskikh (2012). Book Review: Morwenna Ludlow. Gregory of Nyssa: Ancient and (Post) Modern. Oxford: Oxford University Press, 2007. [REVIEW] Forum Philosophicum 17 (2):278-281.
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  37. M. Davidson (2003). McKim, R.-Religious Ambiguity and Religious Diversity. Philosophical Books 44 (3):289-290.
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  38. Stephen T. Davis (2004). Truth and Action in Theodicy: A Reply to C. Robert Mesle. American Journal of Theology and Philosophy 25 (3):270 - 275.
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  39. Scott A. Davison (2011). On the Puzzle of Petitionary Prayer: Response to Daniel and Frances Howard-Snyder. European Journal for Philosophy of Religion 3 (1):227 - 237.
    I respond to Daniel and Frances Howard-Snyder’s criticisms of my arguments in another place for the conclusion that human supplicants would have little responsibility (if any) for the result of answered petitionary prayer, and criticize their defense of the claim that God would have good reasons for creating an institution of petitionary prayer.
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  40. Celia Deane-Drummond & Paul Wason (2012). Becoming Human in Theistic Perspective. Zygon 47 (4):870-874.
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  41. M. Deneken (1998). L'affirmation de Dieu en Jésus Christ: Voie négative et christologie: du Nouveau Testament à Chalcédoine. Revue des Sciences Religieuses 72 (4):485-501.
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  42. Peter S. Dillard (2014). Removing the Mote in the Knower's Eye: Education and Epistemology in Hugh of St. Victor's Didascalicon. Heythrop Journal 55 (2):203-215.
    The Didascalicon of Hugh of St. Victor encourages the study of many disciplines in order for the soul to acquire knowledge that aids in the restoration of human nature. However, according to Hugh's epistemology much of the acquired knowledge depends upon sensory qualities internalized as images which distract the soul and cause it to degenerate from its original unity. This essay explores the tension between Hugh's educational optimism and Hugh's epistemological pessimism. After considering and rejecting two unsuccessful strategies the soul (...)
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  43. Jeanine Diller (2007). Introduction. Philosophia 35 (3-4):261-272.
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  44. Alan Donagan (1950). The Essentials of Theism. [REVIEW] Australasian Journal of Philosophy 28:125.
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  45. Clement Dore (1984). Theism. Springer.
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  46. Grégoire Drouot (2007). Le Discours Inaugural de Jésus À Nazareth: La Prophétie d'Un Retournement (Lc 4, 16-30). Nouvelle Revue Théologique 129 (1):35-44.
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  47. Avery Cardinal Dulles (2001). John Paul II on Religious Freedom: Themes From Vatican II. The Thomist 65 (2):161-178.
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  48. Damien Alexander Dupont (2010). Growing Up to Question Catholicism : Emotional Suffering, the Euthyphro, and the Life of the Mind. In Peter Caws & Stefani Jones (eds.), Religious Upbringing and the Costs of Freedom: Personal and Philosophical Essays. Pennsylvania State University Press.
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  49. W. G. E. (1965). Systematic Theology, Volume Three. Review of Metaphysics 19 (1):159-159.
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  50. The Editor The Editor (1940). One View of Theism. Pacific Philosophical Quarterly 21 (1):5.
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