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  1. Fred Ablondi (1994). Malebranche, Solipsism, and Divine Revelation. Sophia 33 (1):43-50.
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  2. William and Frederick Abraham and Aquino (ed.) (forthcoming). The Oxford Handbook of the Epistemology of Theology.
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  3. William J. Abraham (2009). The Epistemology of Jesus : An Initial Investigation. In Paul K. Moser (ed.), Jesus and Philosophy: New Essays. Cambridge University Press
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  4. William J. Abraham (1991). Revelation in Religious Belief. Faith and Philosophy 8 (2):254-256.
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  5. William J. Abraham (1983). Divine Revelation and the Limits of Historical Criticism. Religious Studies 19 (1):109-111.
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  6. Jason Aleksander (2010). The Aporetic Ground of Revelation’s Authority in the Divine Comedy and Dante’s Demarcation and Defense of Philosophical Authority. Essays in Medieval Studies 26:1-14.
    I discuss Dante’s understanding that human existence is “ordered by two final goals” and how, for Dante, this understanding defines philosophy’s and revelation’s respective scopes of authority in guiding human conduct. Specifically, I show that, although Dante subordinates our earthly beatitude to spiritual beatitude in a way that seems to suggest the subordination of the authority of philosophy to that of revelation, he in fact limits philosophy’s scope to an arena in which its authority is not only legitimate but also (...)
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  7. Guy Axtell (2014). Possibility and Permission? Intellectual Character, Inquiry, and the Ethics of Belief. In Pihlstrom S. & Rydenfelt H. (eds.), William James on Religion. (Palgrave McMillan “Philosophers in Depth” Series
    This chapter examines the modifications William James made to his account of the ethics of belief from his early ‘subjective method’ to his later heightened concerns with personal doxastic responsibility and with an empirically-driven comparative research program he termed a ‘science of religions’. There are clearly tensions in James’ writings on the ethics of belief both across his career and even within Varieties itself, tensions which some critics think spoil his defense of what he calls religious ‘faith ventures’ or ‘overbeliefs’. (...)
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  8. Guy Axtell (2006). Blind Man's Bluff: Examining the Basic Belief Apologetic. Philosophical Studies 130 (1):131--152.
    Today we find philosophical naturalists and Christian theists both expressing an interest in virtue epistemology, while starting out from vastly different assumptions. What can be done to increase fruitful dialogue among these divergent groups of virtue-theoretic thinkers? The primary aim of this paper is to uncover more substantial common ground for dialogue by wielding a double-edged critique of certain assumptions shared by `scientific' and `theistic' externalisms, assumptions that undermine proper attention to epistemic agency and responsibility. I employ a responsibilist virtue (...)
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  9. Max Baker-Hytch (2016). Analytic Theology and Analytic Philosophy of Religion: What's the Difference? Journal of Analytic Theology 4.
    Analytic theology is often seen as an outgrowth of analytic philosophy of religion. It isn’t fully clear, however, whether it differs from analytic philosophy of religion in some important way. Is analytic theology really just a sub-field of analytic philosophy of religion, or can it be distinguished from the latter in virtue of fundamental differences at the level of subject matter or metholodology? These are pressing questions for the burgeoning field of analytic theology. The aim of this article, then, will (...)
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  10. Shane Berg (2010). Religious Epistemology and the History of the Dead Sea Scrolls Community. In John J. Collins & Daniel C. Harlow (eds.), The "Other" in Second Temple Judaism: Essays in Honor of John J. Collins. W.B. Eerdmans Pub. Co.
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  11. Daniele Bertini (2016). Il pluralismo doxastico delle tradizioni religiose. Dialegesthai. Rivista Telematica di Filosofia 18.
    My paper addresses what a religion is. I comment briefly on the "substantive versus functionalist" debate, and I provide reasons to reject both of them. While I offer short summary arguments against the functionalist approach, I develop two detailed arguments against the substantive one. The former moves from the evidence that religious beliefs change over time. The latter moves from internal disagreements about the meaning of the core beliefs of a faith. These two arguments show that it is impossible to (...)
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  12. Shlomo Biderman (1995). Scripture and Knowledge: An Essay on Religious Epistemology. E.J. Brill.
    At the core of "Scripture and Knowledge lies the problem of the nature of religious knowledge.
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  13. John Bishop (2007). Believing by Faith: An Essay in the Epistemology and Ethics of Religious Belief. Oxford University Press, Clarendon Press ;.
    Does our available evidence show that some particular religion is correct?
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  14. Christopher Bobier (2014). Anti-Luck Virtue Epistemology and Divine Revelation. Philosophia 42 (2):309-320.
    Anti-Luck Virtue Epistemology (ALVE) states that for S to have knowledge, S must have a virtuously formed safe true belief. S’s belief that p is safe if, in most near-by possible worlds where S’s belief is formed in the same manner as in the actual world, S’s belief is true. S’s safe belief that p is virtuously formed if S’s safe belief is formed using reliable and well-integrated cognitive processes and it is to S’s credit that she formed the belief. (...)
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  15. David Brown (1997). N. Wolterstorff, Divine Discourse: Philosophical Reflections on the Claim That God Speaks. (Cambridge: Cambridge University Press, 1995.) Pp. X+326. £12.95 Pb. [REVIEW] Religious Studies 33 (4):473-484.
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  16. Andrei Buckareff (2009). Metaepistemology and Divine Revelation. Heythrop Journal 50 (1):85-90.
    In Crossing the Threshold of Divine Revelation,1 William Abraham offers a rich, subtle defense of an epistemology of divine revelation. While I believe there is much about Abraham’s work that is commendable, my remarks in this paper will be primarily critical. But the fact that Abraham’s work is worthy of critical comment should be evidence enough of the importance of Abraham’s book. My focus here will be on a cluster of metaepistemological claims made by Abraham. Specifically, I will argue that (...)
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  17. George Bosworth Burch (1962). The Place of Revelation in Philosophical Thought. Review of Metaphysics 15 (3):396 - 408.
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  18. David B. Burrell (1989). Christian Revelation and the Completion of the Aristotelian Revolution. Review of Metaphysics 43 (1):172-173.
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  19. Edward P. Butler (2005). The Theological Interpretation of Myth. Pomegranate 7 (1):27-41.
    This article seeks in the Platonic philosophers of late antiquity insights applicable to a new discipline, the philosophy of Pagan religion. An impor¬tant element of any such discipline would be a method of mythological hermeneutics that could be applied cross-culturally. The article draws par¬ticular elements of this method from Sallust and Olympiodorus. Sallust’s five modes of the interpretation of myth (theological, physical, psychical, material and mixed) are discussed, with one of them, the theological, singled out for its applicability to all (...)
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  20. J. D. C. (1972). Philosophical Faith and Revelation. Review of Metaphysics 25 (4):758-758.
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  21. Masudul Alam Choudhury (2006). Science and Epistemology in the Koran. Edwin Mellen Press.
    v. 1. Methodological issues and themes in the Koran -- v. 2. The nature of monotheism in Koranic thought -- v. 3. Circular causation model in the Koran -- v. 4. Monotheism applied to social issues in the Koran -- v. 5. The Koranic principle of complementarities applied to social and scientific themes.
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  22. John Cooper (2000). The Limits of the Sacred: The Epistemology of ʻabd Al-Karim Soroush. In Ronald L. Nettler, Mohamed Mahmoud & John Cooper (eds.), Islam and Modernity: Muslim Intellectuals Respond. I. B. Tauris
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  23. Antonio de Diego González (2012). Una Lectura de la Sûrâ Al-Fâtiha En Swahili. Africaneando. Revista de Actualidad y Experiencias' (10):53-64.
    En 1994 el shayj Ali Muhsin Al Barwani concluyó en el exilio su traducción del Corán al swahili. La principal característica es que huía del swahili estándar formulado por los británicos, para usar el swahili clásico que se enseñaba en las madâris (escuelas coránicas) de Kenya, Tanzania y Zanzíbar. Además, esta traducción introducía elementos (léxico, símbolos, construcciones sociales) del pensamiento tradicional islámico swahili. Nuestro trabajo es un análisis hermenéutico simbólico de la primera sûrâ del Corán, al Fâtiha, para determinar los (...)
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  24. Johan De Smedt & Helen De Cruz (2013). Delighting in Natural Beauty: Joint Attention and the Phenomenology of Nature Aesthetics. European Journal for Philosophy of Religion 5 (4):167-186.
    Empirical research in the psychology of nature appreciation suggests that humans across cultures tend to evaluate nature in positive aesthetic terms, including a sense of beauty and awe. They also frequently engage in joint attention with other persons, whereby they are jointly aware of sharing attention to the same event or object. This paper examines how, from a natural theological perspective, delight in natural beauty can be conceptualized as a way of joining attention to creation. Drawing on an analogy between (...)
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  25. Eric Dietrich (2015). Excellent Beauty: The Naturalness of Religion and the Unnaturalness of the World. Columbia.
    This is a book about us and our science. Science is so natural to humans that to be human is to do science. But surprisingly, our science has given us two ideas that utterly change the way we ought to see ourselves and the universe we grew up in. Stated baldly, the two ideas are evolution and mystery. I use the term “mystery” carefully. The mysteries explored here are truths which science has discovered but which we can only weakly understand. (...)
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  26. Peter Forrest, The Epistemology of Religion. Stanford Encyclopedia of Philosophy.
    Contemporary epistemology of religion may conveniently be treated as adebate over whether evidentialism applies to thebelief-component of religious faith, or whether we should insteadadopt a more permissive epistemology. Here evidentialism is theinitially plausible position that a belief is justified only if``it is proportioned to the evidence''. For example, supposea local weather forecaster has noticed that over the two hundred yearssince records began a wetter than average Winter is followed in 85% ofcases by a hotter than average Summer. Then, assuming for (...)
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  27. Peter Forrest (1999). Towards an Epistemology of Religious Traditions. Sophia 38 (1):25-40.
    Starting from the acceptance of the Egalitarian Principle I exhibited a version which I considered too lax (BEP) and one I considered too strict (NEP), arriving at a version (MEP) which allows that there can be tolerance-limiting reasons for adhering to traditions but only if they are based on unreasoned knowledge claims. In fact, I hold that the situation most of us find ourselves in restricts such claims on religious topics to very general ones. Hence the choice between NEP and (...)
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  28. Bryan Frances (2015). The Rationality of Religious Beliefs. Think 14 (40):109-117.
    Many highly educated people think religious belief is irrational and unscientific. If you ask a philosopher, however, you'll likely get two answers: most religious belief is rational in some respects and irrational in other respects. In this essay I explain why they think religious belief is rational. In a sequel essay I explain why they think the very same beliefs are irrational.
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  29. Bryan Frances (2008). Spirituality, Expertise, and Philosophers. In Jon Kvanvig (ed.), Oxford Studies in Philosophy of Religion. Oxford 44-81.
    We all can identify many contemporary philosophy professors we know to be theists of some type or other. We also know that often enough their nontheistic beliefs are as epistemically upstanding as the non-theistic beliefs of philosophy professors who aren’t theists. In fact, the epistemic-andnon-theistic lives of philosophers who are theists are just as epistemically upstanding as the epistemic-and-non-theistic lives of philosophers who aren’t theists. Given these and other, similar, facts, there is good reason to think that the pro-theistic beliefs (...)
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  30. 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.
  31. Philippe Gagnon (1999). La Contribution de Claude Tresmontant À la Compréhension des Signes de Crédibilité de la Révélation. Église Et Théologie 30 (3):327-364.
    This study is devoted to the problem of the place and significance of the scientific quest and worldview, and to their articulation with metaphysics as they serve to bring the mind to the consideration of the problem and mystery of the existence of God in the thought of the contemporary French philosopher and theologian Claude Tresmontant (1925-97).
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  32. Victor Eugen Gelan (2008). Apophatisme philosophique et apophatisme théologique. In Magda Stavinschi & Basarab Nicolescu (eds.), Transdisciplinary Approaches of the Dialogue Between Science, Art, and Religion in the Europe of Tomorrow : 9–11 September, 2007 – Sibiu, Romania. Curtea Veche
    Dans ce travail, je me propose d'examiner, en réfléchissant sur l'apophatisme, les modalités par lesquelles la philosophie entre ou peut entrer en dialogue avec la théologie. L'ouverture vers la pensée théologique est fondée sur le fait que l'apophatisme philosophique peut être compris comme une étape préparatoire à l'apophatisme théologique: le dernier niveau auquel le philosophe peut arriver dans sa méditation peut correspondre à la première étape de la pensée apophatique à un niveau theologique.
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  33. Jaco Gericke (2012). The Hebrew Bible and Philosophy of Religion. Society of Biblical Literature.
    This study pioneers the use of philosophy of religion in the study of the Hebrew Bible. After identifying the need for a legitimate philosophical approach to Israelite religion, the volume traces the history of interdisciplinary relations and shows how descriptive varieties of philosophy of religion can aid the clarification of the Hebrew Bible’s own metaphysical, epistemological, and moral assumptions. Two new interpretative methodologies are developed and subsequently applied through an introduction to what the biblical texts took for granted about the (...)
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  34. Robert Gibbs (2005). Messianic Epistemology. In Yvonne Sherwood & Kevin Hart (eds.), Derrida and Religion: Other Testaments. Routledge
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  35. Yoji K. Gondor & Joseph Krenz, Religious Topics in the 21st Century.
    Abstract: With all the obstacles and challenges it has suffered, the modern religion is an integral part of our society. Are the religions and the new technical developments in any form of reasonable harmony? There is nothing greater than infinity, nothing more mysterious than the infinite space or time, and nothing more mysterious than the Creator. In this way, it seems that there is a symbolic correlation connecting the concept of infinity and the transcendental vision of the mighty Creator. Is (...)
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  36. John Greco (2001). Warranted Christian Belief. American Catholic Philosophical Quarterly 75 (3):461-466.
  37. John Greco (1997). Catholics Vs. Calvinists on Religious Knowledge. American Catholic Philosophical Quarterly 71 (1):13-34.
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  38. Steven D. Hales (2009). Relativism and the Foundations of Philosophy. A Bradford Book.
    The grand and sweeping claims of many relativists might seem to amount to the argument that everything is relative--except the thesis of relativism. In this book, Steven Hales defends relativism, but in a more circumscribed form that applies specifically to philosophical propositions. His claim is that philosophical propositions are relatively true--true in some perspectives and false in others. Hales defends this argument first by examining rational intuition as the method by which philosophers come to have the beliefs they do. Analytic (...)
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  39. Paul Helm (2001). Speaking and Revealing. Religious Studies 37 (3):249-258.
    I argue on three distinct grounds that the contrast between speaking and revealing is nothing like so sharp as Wolterstorff maintains in Divine Discourse. Speaking may be revealing: in speaking a person may reveal much about himself. Putative divine speaking can only be made intelligible given a background of what I refer to as INIS revelation, and in revealing, or more exactly, in having revealed, God may still speak.
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  40. Bradley L. Herling (2007). Dan Arnold, Buddhists, Brahmins, and Belief: Epistemology in South Asian Philosophy of Religion , New York: Columbia University Press, 2005, 328 Pp., ISBN: 0-231-13280-8, Hb. [REVIEW] Sophia 46 (1):95-97.
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  41. Noriaki Iwasa (2011). Grading Religions. Sophia 50 (1):189-209.
    This essay develops standards for grading religions including various forms of spiritualism. First, I examine the standards proposed by William James, John Hick, Paul Knitter, Dan Cohn-Sherbok, and Harold Netland. Most of them are useful in grading religions with or without conditions. However, those standards are not enough for refined and piercing evaluation. Thus, I introduce standards used in spiritualism. Although those standards are for grading spirits and their teachings, they are useful in refined and piercing evaluation of religious phenomena. (...)
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  42. Roomet Jakapi (2010). Berkeley's Defense of Scripture in Alciphron VI. In Laurent Jaffro, Genevieve Brykman & Claire Schwartz (eds.), Berkeley's Alciphron: English Text and Essays in Interpretation. Georg Olms Verlag
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  43. Lascelles James, Make Me a Sanctuary.
    A philosophy of language that incorporates the manifestation of divinity shed liberally upon the psyche of humanity without violence or chaos as in that which is common to the powers and sovereignties of human beings is critical to the understanding of Holy Writ. The discourse presented here is primarily intended to foster a better general understanding of the divine directive given to Moses by Yahweh to build the wilderness sanctuary in order to objectify his majestic presence among them and draw (...)
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  44. V. Jezek (2004). The Theology of Person and Divine Revelation in VI Nesmeloff. Filozofia 59 (8):601-605.
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  45. Emrah Kaya (2016). Sufism and Inspiration as an Epistemological Means in the Thought of Ibn Taymiyya / Tasavvufun ve Epistemolojik Bir Araç Olarak İlhamın İbn Teymiyye Düşüncesindeki Yeri. Cumhuriyet Ilahiyat Dergisi 20 (1):11-34.
    ABSTRACT: This article aims to study Sufism (taṣawwuf) and inspiration (ilhâm), which is the main means of the mystical knowledge, in the thought of Ibn Taymiyya who is known generally as an exponent of a tradition grounded on the understanding of Salaf. He is considered by majority to be a rigid opponent of Sufism because of his unconventional interpretations of Sufi terminology. Also, since Ibn Taymiyya constantly offers the Qur’ān, ḥadīth, and the opinions of Salaf as the base of religious (...)
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  46. Leonard W. J. Kuijp (1987). An Early Tibetan View of the Soteriology of Buddhist Epistemology: The Case of 'Bri-Gung 'Jig-Rten Mgon-Po. [REVIEW] Journal of Indian Philosophy 15 (1):57-70.
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  47. John Lamont (1996). Believing That God Exists Because the Bible Says So. Faith and Philosophy 13 (1):121-124.
    The paper considers René Descartes’ assertion that believing that God exists because the Bible says so, and believing that what the Bible says is true because God says it, involves circular reasoning. It argues that there is no circularity involved in holding these beliefs, and maintains that the appearance of circularity results from an equivocation. It considers a line of argument that would defend the rationality of holding these beliefs, but does not try to prove its soundness.
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  48. Dermot A. Lane (2005). The Experience of God: An Invitation to Do Theology. Paulist Press.
    Experience, God, and theology -- The nature of revelation -- The activity of faith.
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  49. Patrick Lee (1989). Reasons and Religious Belief. Faith and Philosophy 6 (1):19-34.
    The problem addressed is: whether religious belief, defined here as accepting that God has revealed and that what he has revealed is true, could ever be rational. That is, does the idea of religious belief imply that it is irrational? The author attempts to resolve this problem in favor of religious belief, and suggests how reasons can legitimately function in religious belief. The evidentialist objection to religion is answered, and it is proposed that reasons might function, not to prove that (...)
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  50. Paul A. Macdonald (2005). A Realist Epistemology of Faith. Religious Studies 41 (4):373-393.
    In this paper, I analyse and interpret Thomas Aquinas's account of faith in order to show how Thomistic faith is a veridical cognitive state that directs the mind to God, and consequently constitutes a distinct form of knowledge of God. By assenting to the revealed propositions of faith (which express the truth about God), and thereby forming true beliefs about God under the authority and guidance of God's grace, the possessor of faith comes to know or apprehend truly something about (...)
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