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  1. David Albertson (2005). On “the Gift” in Tanner's Theology: A Patristic Parable. Modern Theology 21 (1):107-118.
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  2. Ānanda Aruṇa (2008). Antaryātrā. Ośo Tapovana Prakāśana.
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  3. G. B. (1976). Mysticism and Morality. Review of Metaphysics 29 (4):730-731.
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  4. R. B. (1956). Mystery and Mysticism. Review of Metaphysics 10 (1):182-182.
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  5. Kārtikeya Anuparāma Bhaṭṭa (2012). Adhyātmajijñāsā Santo: Jīvana Ane Praśnottarī. Mukhya Prāptisthāna, Buka Śelpha.
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  6. G. Blandino (1989). Remarks on General Neo-Thomistic Metaphysics. The Contribution of Christian Revelation to Philosophy. Aquinas 32 (1):57-71.
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  7. Brahmānanda (2008). Śrīmad Yogagītā, Aparanāma, Śrībrahmānandamokṣagītā. Āryavarta Saṃskr̥ti Saṃsthāna.
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  8. David Braithwaite (2012). Vatican II On Tradition. Heythrop Journal 53 (5):915-928.
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  9. Linda Barney Burke (2014). "She is the Second St. Clare": The Exemplum of Jehanne de Neuville, Abbess of Longchamp, in a Fourteenth-Century Defense of Women by Jehan Le Fèvre. Franciscan Studies 71 (1):325-360.
    “She is the second St. Clare.” These words were inscribed by poet Jehan Le Fèvre as a tribute to his neighbor and living contemporary, the fourteenth-century Minorite sister Jehanne de Neuville , abbess of Longchamp from 1375-87. By invoking the example of Clare, the first Franciscan woman religious, to adorn his thirty-five-line portrait of Jehanne, Le Fèvre produced a conventional and orthodox encomium to both women. The context, however, is decidedly secular and even surprising for this type of material.This essay (...)
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  10. David Burr (2012). A Time to Live, a Time to Die: Angelo Clareno on Martyrdom. Franciscan Studies 70 (1):411-428.
  11. E. M. Buytaert (1955). La théologie catholique au milieu du XXe siècle (review). Franciscan Studies 15 (1):94-96.
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  12. E. M. Buytaert (1955). The Christological Content of the Sermones of St. Anthony (Review). Franciscan Studies 15 (1):90-91.
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  13. E. M. Buytaert (1954). La nature de la théologie d'après Melchior Cano (review). Franciscan Studies 14 (2):222-222.
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  14. Eligius M. Buytaert (1953). Quaestiones ineditae de Assumptione B. V. Mariae (review). Franciscan Studies 13 (4):132-133.
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  15. Eligius M. Buytaert (1953). The Juggler of Our Lady (Review). Franciscan Studies 13 (4):138-138.
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  16. Eligius M. Buytaert (1951). Patrologie. Leben, Schriften und Lehre der Kirchenvaeler (review). Franciscan Studies 11 (1):115-115.
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  17. Christopher M. Cain (1997). Beowulf, the Old Testament, and the Regula Fidei. Renascence 49 (4):227-240.
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  18. J. Baird Callicott (1997). The Challenge of a World Environmental Ethic. American Journal of Theology and Philosophy 18 (1):65 - 79.
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  19. Jose M. Canal (1966). El Stimulus Amoris_ de Santiago de Milan y La _Meditatio in Salve Regina. Franciscan Studies 26 (1):174-188.
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  20. Antonio Geraldo Cantarela (2012). A Voz Reinventada da Tradição: Ritos Iniciáticos Na Obra de Mia Couto (The Reinvented Voice of Tradition: Initiation Rites in Mia Couto's Work)-DOI: 10.5752/P. 2175-5841.2012 V10n25p136. [REVIEW] Horizonte 10 (25):136-156.
    Os processos iniciáticos – a circuncisão e os ritos e ensinamentos a ela correlacionados – representam um dos mais importantes traços da cultura tradicional africana. Constituem sofisticado e complexo corpus pedagógico, sendo compreendidos, em todos os seus aspectos, em relação com o sagrado. Inúmeros temas e artifícios literários presentes na obra do escritor moçambicano Mia Couto encenam movimentos que podem ser associados ao imaginário da tradição ancestral. O artigo percorre alguns contos e romances do escritor buscando referências ao sagrado expressas (...)
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  21. Antonio Geraldo Cantarela (2012). Nominata de Avaliadores ad hoc 2011. Horizonte 9 (23):946-951.
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  22. H. E. Cardinale (1967). The Significance of the Apostolic Letter Alma Parens. Franciscan Studies 27 (1):11-20.
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  23. J. B. Carol (1947). Compendium Mariologæ (Review). Franciscan Studies 7 (2):250-250.
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  24. J. B. Carol (1947). Our Lady of Sorrows. A Book of Mediations (Review). Franciscan Studies 7 (2):249-250.
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  25. Kṣetreśacandra Caṭṭopādhyāya, Lakshmīnārāyaṇa Tivārī, Ramāsaṅkara Miśra & Aśoka Kānti Cakravartī (eds.) (2008). Paṇḍita Śrī Kṣetreśacandra Caṭṭopādhyāya Smr̥ti-Grantha. Sampūrṇānanda Saṃskr̥ta Viśvavidyālaya.
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  26. Saju Chackalackal (2006). Trends in Religious Worship. Journal of Dharma 31 (3):277-288.
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  27. A. Chapeau & C. N. Bransom Jr (1989). Franciscan Bishops. Franciscan Studies 49 (1):175-254.
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  28. Dom André Chapeau & Charles N. Bransom (1988). Franciscan Bishops. Franciscan Studies 48 (1):269-354.
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  29. M. Charlita (1951). The Spiritual Legacy of Sister Mary of the Holy Trinity (Review). Franciscan Studies 11 (1):107-109.
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  30. Usha Choudhuri (2012). Hinduism: A Way of Life and a Mode of Thought. Niyogi Books.
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  31. W. Norris Clarke (1945). Some Loves of the Seraphic Saint. Thought 20 (4):742-743.
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  32. Kathleen Deignan Cnd (1998). Road to Rapture: Thomas Merton's Itinerarium Mentis in Deum. Franciscan Studies 55 (1):281-297.
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  33. Giles Constable (2008). Toward a Resolution of the Franciscan Question: Manuscripts and the Reading of History. Franciscan Studies 66 (1):482-484.
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  34. Adam G. Cooper (2008). Life in the Flesh: An Anti-Gnostic Spiritual Philosophy. Oup Oxford.
    Life in the Flesh offers a new spiritual philosophy of the body, contrasting sources from the Christian tradition with contemporary voices in philosophy and theology. Cooper challenges the Gnostic impulse either to marginalize or else to worship the body and gives a critical perspective on perennial issues including pornography, feminism, sterility, and death.
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  35. Walter H. Principe Csb (1987). Catholicity, Inculturation, and Liberation Theology: Do They Mix? Franciscan Studies 47 (1):24-43.
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  36. John R. Curran (2007). The Jewish War: Some Neglected Regional Factors. Classical World 101 (1):75-91.
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  37. O. S. F. Delio (1992). The Canticle of Brother Sun: A Song of Christ Mysticism. Franciscan Studies 52 (1):1-22.
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  38. Denise L. Despres (1987). Exemplary Penance: The Franciscan "Meditations on the Supper of Our Lord". Franciscan Studies 47 (1):123-137.
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  39. Devasena (2007). Sāvayadhamma Dohā Cayanikā. Prāpti Sthāna Sāhitya Vikraya Kendra.
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  40. Adam Drozdek (2011). Athanasia: Afterlife in Greek Philosophy. Georg Olms.
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  41. W. G. E. (1964). The Harvest of Medieval Theology. Review of Metaphysics 17 (3):480-480.
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  42. L. S. F. (1960). Mysticism and the Modern Mind. Review of Metaphysics 13 (3):534-534.
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  43. Emil L. Fackenheim (1971). Demythologizing and Remythologizing in Jewish Experience. Proceedings of the American Catholic Philosophical Association 45:16-27.
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  44. Kieran Flanagan & Peter C. Jupp (eds.) (2001). Virtue, Ethics, and Sociology: Issues of Modernity and Religion. St. Martin's Press.
    This collection of 13 specially commissioned essays expands a new intellectual terrain for sociology: virtue ethics. Using a variety of religious perspectives, of Catholicism, Protestantism, Hinduism, Quakerism, with considerations of Islam and the New Age, this engaged and topical collection deals with properties of virtue in relation to the person, celibacy, hope, the apocalypse, mourning, and moral ambiguity. It also treats the concept of virtue in response to MacIntyre, Bauman, Weber, Durkheim, and Giddens. It seeks to move sociology past disabling (...)
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  45. Sheelachandra Vijaya Gani (2010). Dharmatattvacintana: Cintanapreraka Patro. Prāpti Sthāna Sarasvatī Pustaka Bhaṇḍara.
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  46. Mohammed Girma (2014). Negotiating Indigenous Metaphysics as Educational Philosophy in Ethiopia. Sophia 53 (1):81-97.
    In Ethiopia, the history of the use of modern philosophical categories in education is short. This is because the country’s modern education itself is barely 100 years old. What is not so short, however, is the history of the use of indigenous metaphysics in temehert (traditional education), which goes back as far as the introduction of Christianity to Ethiopia—to the fourth century A.D. Since its inception, education has had a close, if ambivalent, relationship with different philosophical tenets, with the advocates (...)
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  47. Mark Glouberman (2013). The First Professor of Biblical Philosophy. Sophia 52 (3):503-519.
    The notion of a particular is what makes the Bible (the reference is to the Hebrew Scriptures) an original position in philosophy. (Particulars are self-contained spatio-temporal entities, and hence, though present in the system that is nature, are not essentially parts of it.) The early chapters of Genesis develop a comprehensive (anti-pagan) conceptualization of reality that gives particularity its due. Whether particularity can be secured without a fully extra-natural anchorage (i.e., without God) is a live issue. As the case may (...)
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  48. Stewart Goetz (2012). Our Stories. Faith and Philosophy 29 (1):84-95.
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  49. R. Gopal (ed.) (2011). Jainism Through the Ages. Directorate of Archaeology and Museums, Govt. Of Karnataka.
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  50. Ida Friederike Görres (2007). Images of the Incarnation in Judaism. The Chesterton Review 33 (1/2):253-256.
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