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  1. Marilyn McCord Adams (1991). Sin as Uncleanness. Philosophical Perspectives 5:1-27.
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  2. Samuel Fisk (1973). Divine Sovereignty and Human Freedom. Neptune, N.J.,Loizeaux Bros..
  3. James Gould (1994). Sex, Sin and Immortality. International Journal of Applied Philosophy 9 (1):11-13.
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  4. W. Glenn Kirkconnell (2010). Kierkegaard on Sin and Salvation: From Philosophical Fragments Through the Two Ages. Continuum.
    Faith and sin prior to the Fragments -- Sin and salvation in the Philosophical fragments -- Anxiety and beyond -- Sin and salvation from the Three discourses -- To the three stages -- Sin and salvation in the Concluding unscientific postscript -- Sin, society, and the individual in the Two ages.
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  5. Jacqueline Marina (2005). Introduction. In Jacqueline Mariña (ed.), The Cambridge Companion to Friedrich Schleiermacher. Cambridge.
    This is my introduction as editor to The Cambridge Companion to Schleiermacher.
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  6. Jacqueline Mariña (ed.) (2005). The Cambridge Companion to Friedrich Schleiermacher. Cambridge University Press.
    Known as the 'Father of modern theology' Friedrich Schleiermacher is without a doubt one of the most important theologians in the history of Christianity. Not only relevant to theology, he also made significant contributions in areas of philosophy such as hermeneutics, ethics, philosophy of religion, and the study of Plato, and he was ahead of his time in espousing a kind of pro to-feminism. Divided into three parts, this Companion deals first with elements of Schleiermacher's philosophy, such as metaphysics, epistemology (...)
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  7. Lawrence Pasternack (2012). Kant on the Debt of Sin. Faith and Philosophy 29 (1):30-52.
    Kant follows Christian tradition by asserting that humanity is sinful by nature, that our sinful nature burdens us with an infinite debt to God, and that it is possible for us to undergo a moral transformation that iberates us from sin and from its debt. Most of the secondary literature has focused on either Kant’s account of sin or our liberation from it. Far less attention has been paid to the debt in particular. The purpose of this paper is to (...)
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  8. Timothy Pawl & Kevin Timpe (2013). Heavenly Freedom: A Response to Cowan. Faith and Philosophy 30 (2):188-197.
    In a recent issue of Faith and Philosophy, Steven Cowan calls into question our success in responding to what we called the “Problem of Heavenly Freedom” in our earlier “Incompatibilism, Sin, and Free Will in Heaven.” In this reply, we defend our view against Cowan’s criticisms.
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  9. John Portmann (ed.) (2003). In Defense of Sin. Palgrave Macmillan.
    Intriguing, and occasionally unsettling, In Defense of Sin is a refreshingly frank exploration of some real facts of life. Portmann gathers an on-target collection of great writers on transgressions large and small. Read about defenses for promiscuity, greed, deceit, gossip, lust, breaking the golden rule, and more--and use this unusual guide to decide for yourself if sin has a place in our contemporary, and virtually unshockable, society. Provocative and illuminating, this book may change how you think about sin, morality, and (...)
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  10. Michael Potts (1998). Aquinas, Hell, and the Resurrection of the Damned. Faith and Philosophy 15 (3):341-351.
    Based on themes in Aquinas, this paper adds to the defense of the doctrine of an eternal hell, focusing on the state of those in hell after the resurrection. I first summarize the Thomistic doctrine of the human person as a body-soul unity, showing why existence as a separated soul is truncated and unnatural. Next, I discuss the soul-body reunion at the resurrection, which restores an essential aspect of human nature, even for the damned. This reveals the love of God (...)
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  11. Philip L. Quinn (1990). Symposia Papers: Does Anxiety Explain Original Sin? Noûs 24 (2):227-244.
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  12. Michael Rea (2007). The Metaphysics of Original Sin. In Peter Van Inwagen & Dean Zimmerman (eds.), Persons: Human and Divine. Oxford University Press, Clarendon Press ;. 319--356.
    This paper argues that there is no straightforward conflict between the traditional Christian doctrine of original sin and the thesis that a person P is morally responsible for the obtaining of a state of affairs S only if S obtains (or obtained) and P could have prevented S from obtaining.
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  13. Eleonore Stump (1985). The Problem of Evil. Faith and Philosophy 2 (4):392-423.
    This paper considers briefly the approach to the problem of evil by Alvin Plantinga, Richard Swinburne, and John Hick and argues that none of these approaches is entirely satisfactory. The paper then develops a different strategy for dealing with the problem of evil by expounding and taking seriously three Christian claims relevant to the problem: Adam fell; natural evil entered the world as a result of Adam's fall; and after death human beings go either to heaven or hell. Properly interpreted, (...)
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  14. Thomas Williams, Sin, Grace, and Redemption in Abelard.
    "From time to time some of my friends startle me by referring to the Atonement itself as a revolting heresy," wrote Austin Farrer, "invented by the twelfth century and exploded by the twentieth. Yet the word is in the Bible." (1) Farrer is referring to Romans 5:11 in the Authorized Version: "we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement." Here the word 'atonement'--literally, the state of being "at one"--translates the Greek (...)
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