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  1. Jolyon Charles Leslie Agar (2012). Raging Against God: Examining the Radical Secularism and Humanism of 'New Atheism'. Journal of Critical Realism 11 (2):225-246.
    Amarnath Amarasingham, ed., Religion and the New Atheism: A Critical Appraisal. Leiden and Boston: Brill, 2010. xv + 253 pp. ISBN 978-9-0041-8557-9, hardback £81.00/€139.00/$190.00. Religion and the New Atheism: A Critical Appraisal brings together scholars from a variety of disciplines (religious studies, sociology of religion, sociology of science, philosophy and theology) in order to critically engage with so-called ‘new atheism’. The study is a collection of essays that not so much gives primacy to discrediting the limited scholarship of new atheist (...)
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  2. Scott F. Aikin (2010). The Problem of Worship. Think 9 (25):101-113.
    Theism is a cluster of views. The first of which is that God exists. Others are that God has all the relevant omni-attributes, that He created the world, and that He communicates with and performs miracles on behalf of humans. There is one additional view that is often overlooked. It is that humans are obligated to worship God. Importantly, this issue of worship is of central importance to traditional theism. And it extends into pagan thought that predates Christianity. Take, for (...)
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  3. R. Alan (2013). Open Theism and Other Models of Divine Providence. In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. 287.
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  4. S. Alexander (1926). Theism and Pantheism. Hibbert Journal 25:251.
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  5. Raymond Kemp Anderson (2012). God's Wounds: Hermeneutic of the Christian Symbol of Divine Suffering_. Vol. 1 of _Divine Vulnerability and Creation (Princeton Theological Monograph Series, 100) (Review). [REVIEW] Journal of the Society of Christian Ethics 32 (2):224-226.
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  6. Louise Antony (ed.) (2010). Philosophers Without Gods: Meditations on Atheism and the Secular Life. Oup Usa.
    Atheists are frequently demonized as arrogant intellectuals, antagonistic to religion, devoid of moral sentiments, advocates of an "anything goes" lifestyle. Now, in this revealing volume, nineteen leading philosophers open a window on the inner life of atheism, shattering these common stereotypes as they reveal how they came to turn away from religious belief. These highly engaging personal essays capture the marvelous diversity to be found among atheists, providing a portrait that will surprise most readers. Many of the authors, for example, (...)
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  7. A. Armstrong (1981). Some Advantages of Polytheism. Dionysius 5:181-188.
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  8. Polymnia Athanassiadi & Michael Frede (eds.) (1999). Pagan Monotheism in Late Antiquity. Oup Oxford.
    Distinguished experts from a range of disciplines with a common interest in late antiquity probe the apparent paradox of pagan monotheism and reach a better understanding of the historical roots of Christianity.
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  9. Sri Aurobindo (1939). The Life Divine. Sri Aurobindo Ashram.
    The Life Divine explores for the Modern mind the great streams of Indian metaphysical thought, reconciling the truths behind each and from this synthesis ...
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  10. V. B. Avdeev (2006). Preodolenie Khristianstva: Opyt Adogmaticheskoĭ Propovedi. Russkai͡a Pravda.
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  11. F. E. B. (1960). Divine Election. Review of Metaphysics 14 (1):169-169.
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  12. J. E. B. (1957). Divine Democracy. Review of Metaphysics 11 (1):168-168.
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  13. James Baillie (1997). Smart, JJC and Haldane, JJ-Atheism and Theism. Philosophical Books 38:215-217.
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  14. J. Edward Barrett (2002). A Pilgrim's Progress: From the Westminster Shorter Catechism to Naturalistic Pantheism. American Journal of Theology and Philosophy 23 (2):154 - 172.
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  15. Leopold Barroso (1981). "The Everlasting Man" and the Belief in Primitive Monotheism. The Chesterton Review 7 (3):279-282.
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  16. Leora Batnitzky (2009). Conclusion. The Future of Monotheism. In , Idolatry and Representation: The Philosophy of Franz Rosenzweig Reconsidered. Princeton University Press. 207-226.
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  17. Bruce P. Baugus (2013). Paradox and Mystery in Theology. Heythrop Journal 54 (2):238-251.
    The question of paradox in Christian theology continues to attract attention in contemporary philosophical theology. Much of this attention understandably centers on the epistemological problems paradoxical claims pose for Christian faith. But even among those who conclude that certain points of Christian theology are paradoxical and that belief in paradoxical points of doctrine is epistemically supportable, concepts of the nature and function of paradox in Christian theology differ significantly. In this essay, after briefly noting the diversity of phenomena that count (...)
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  18. Richard W. Beardsmore (1996). Atheism and Morality. In D. Z. Phillips (ed.), Religion and Morality. St. Martin's Press. 235--249.
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  19. Herbert Berg (2013). Gavin Hyman: A Short History of Atheism. [REVIEW] International Journal for Philosophy of Religion 73 (1):77-80.
  20. David Berman (1997). Atheism and Inquiry. Free Inquiry 17.
  21. Nico Den Bok (1993). Human and Divine Freedom in the Theology of Bernard of Clairvaux: A Systematic Analysis. Bijdragen 54 (3):271-295.
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  22. F. G. Bosman (2009). Review of the Book The Boundaries of Monotheism. Interdisciplinary Explorations Into the Foundation of Western Monotheism, MAC Haardt & A. Korte, 2009, 9789004173163. [REVIEW] Bijdragen 70 (3):378-379.
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  23. Christophe Bouton (ed.) (2005). Dieu de la Nature: La Question du Panthéisme Dans l'Idéalisme Allemand. Olms.
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  24. C. D. Broad (1941). LAIRD, J. - Theism and Cosmology. [REVIEW] Mind 50:294.
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  25. D. M. Brooks, The Necessity of Atheism.
  26. Neil Brown (2013). The New Atheism Debate. Australasian Catholic Record, The 90 (2):147.
    Brown, Neil The Twentieth Century began with Nietzsche's cry, 'God is dead', ringing in its ears. Peter Conrad's chronicle, Modern Times, Modern Places, traces the playing out of that announcement in the literature and arts of the succeeding hundred years, where, with only a few exceptions, such as Schoenberg and Eliot, atheism prevailed, with the result, according to Conrad, that the 'sky from which God was evicted is now thickly layered with data, and satellite dishes relay its messages.' Conrad confidently (...)
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  27. Léon Brunschvicg (1951). De la Vraie Et de la Fausse Conversio Suivi de la Querelle de L'Athéisme. --. Presses Universitaires de France.
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  28. Andrei Buckareff (2008). Peter Forrest, Developmental Theism: From Pure Will to Unbounded Love. [REVIEW] Philosophy in Review 28:190-192.
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  29. Stephen Bullivant (2013). Defining 'Atheism'. In Stephen Bullivant & Michael Ruse (eds.), The Oxford Handbook of Atheism. Oxford University Press. 11.
  30. Leslie Burkholder (1974). Freedom and Omniscience. Southern Journal of Philosophy 12 (1):3-8.
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  31. Elizabeth Burns (2005). Michael Martin on Divine Omniscience (2). Think 4 (10):75-78.
    A response to the preceding article by Tom Wanchick.
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  32. Clark Butler, Hegel, Altizer and Christian Atheism.
  33. Robert W. Butler (2010). Akhenaten, the Damned One: Monotheism as the Root of All Evil. In Nancy Billias (ed.), Promoting and Producing Evil. Rodopi. 63--249.
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  34. T. Ryan Byerly (2012). Why Persons Cannot Be Properties. Philosophy and Theology 24 (1):67-83.
    This paper strengthens an argument from Alvin Plantinga against versions of the doctrine of divine simplicity which identify God with each of his properties. Plantinga shows that if properties are causally inefficacious abstracta, then God cannot be one of them—since God is surely causally efficacious. Here I argue that God cannot be even a causally efficacious property. The argument is an important complement to Plantinga’s work, since in the years following the publication of his essay many metaphysicians began to think (...)
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  35. Alfred Caldecott & H. R. Mackintosh (1904). Selections From the Literature of Theism. T. & T. Clark.
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  36. R. Campbell (1980). GEACH, P. T., "Providence and Evil" and "The Virtues". [REVIEW] Australasian Journal of Philosophy 58:198.
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  37. Guido Canziani, Winfried Schröder & Francisco Socas (2000). Cymbalum Mundi, Sive Symbolum Sapientiae. Monograph Collection (Matt - Pseudo).
  38. Rosalind Carey (2004). At Cross Purposes: Atheism and Christianity. [REVIEW] The Bertrand Russell Society Quarterly 124.
  39. James Cargile (2013). Panteísmo. Areté. Revista de Filosofía 13 (2):5-28.
    This paper begins with various interpretations of a basic pantheist slogan. The ambiguity of the slogan is illustrated by a critique of Jonathan Bennett's interpretation of Spinoza's pantheism, which has Spinoza's "Whatever is, is in God" entail further that whatever is in God, is God. Next it is argued that pantheism does not offer any solution to the problem theists have over whether there are things distinct from God but not created by God. Then it is argued that the existence (...)
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  40. Debiprasad Chattopadhyaya (1970). Indian Atheism. Philosophy and Phenomenological Research 31 (2):304-306.
  41. Dongsun Cho (2014). Divine Acceptance of Sinners: Augustine's Doctrine of Justification. Perichoresis 12 (2):163-184.
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  42. John Churchill (1987). Kai Nielsen: "Philosophy and Atheism: In Defense of Atheism". [REVIEW] The Thomist 51 (2):384.
  43. Nicola Ciprotti (2008). Theological Compatibilism and Essential Properties. Nordicum-Mediterraneum 3 (1).
    Alvin Plantinga defends Theological Compatibilism (TC) and Essential- ism about property possession (E). TC is the claim that human freedom to act otherwise and God’s essential omniscience are compatible, while E is the claim that every individual entity whatsoever has a modal profile consisting in having both essential and accidental properties. I purport to show that, if E is assumed in the argument for TC, then the latter leads to a very puzzling upshot. I also intend to show that, even (...)
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  44. Samuel Clarke (1999). 4 The Problem of Divine Perfection and Freedom'William Rowe. In Eleonore Stump & Michael J. Murray (eds.), Philosophy of Religion: The Big Questions. Blackwell Publishers. 6--28.
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  45. John B. Cobb Jr (1968). The Possibility of Theism Today.”. In Edward H. Madden, Rollo Handy & Marvin Farber (eds.), The Idea of God. Springfield, Ill.,Thomas.
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  46. Richard Cohen (2003). Why Not Say It All? Monotheism and the Paradox of Religion. Les Cahiers d'Études Lévinassiennes 2.
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  47. Thomas Lyle Collins (1942). Freedom and Necessity in the Divine Comedy. Pacific Philosophical Quarterly 23 (1):62.
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  48. Paul Copan (2000). Atheistic Goodness Revisited: A Personal Reply to Michael Martin. Philosophia Christi 2 (1):91-104.
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  49. W. Corduan (2003). Atheism, Morality, and Morality by Michael Martin. Teaching Philosophy 26 (4):388-390.
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  50. Robert S. Corrington (2002). My Passage From Panentheism to Pantheism. American Journal of Theology and Philosophy 23 (2):129 - 153.
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