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  1. C. Stephen Layman (2011). The Recalcitrant Imago Dei. Faith and Philosophy 28 (2):243-246.
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  2. Louise Antony, William Lane Craig, John Hare, Donald C. Hubin, Paul Kurtz, C. Stephen Layman, Mark C. Murphy, Walter Sinnott-Armstrong & Richard Swinburne (2009). Is Goodness Without God Good Enough?: A Debate on Faith, Secularism, and Ethics. Rowman & Littlefield Publishers.
  3. C. Stephen Layman (2006). God and the Moral Order. Faith and Philosophy 23 (2):304-316.
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  4. C. Stephen Layman (2006). Letters to Doubting Thomas: A Case for the Existence of God. OUP USA.
    Letters to Doubting Thomas is an exchange of letters between two characters on the existence of God; it provides a cumulative case for Theism (the belief that God exists). Chapter by chapter, theism is compared with Naturalism (roughly, the view that there is no God and that ultimate reality is physical reality), concluding that Theism (on balance) provides a better explanation of the world and human life than does Naturalism.
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  5. C. Stephen Layman (2006). 019530814x. American Catholic Philosophical Quarterly 80 (4).
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  6. C. Stephen Layman (2003). Natural Evil: The Comparative Response. [REVIEW] International Journal for Philosophy of Religion 54 (1):1-23.
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  7. C. Stephen Layman (2002). God and the Moral Order. Faith and Philosophy 19 (3):304-316.
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  8. C. Stephen Layman (2001). The Power of Logic. Mayfield Pub..
    Intended for the first course in logic, The Power of Logic (POL) is written with the conviction that logic is the most important course that college students take. POL preserves the balance between informal and formal logic. Layman;s direct and accessible writing style, along with his plentiful examples, imaginative exercises, and POL;s accompanying Logic Tutor make this the best text for logic classes today.day.
     
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  9. C. Stephen Layman (1994). The Shape of the Good: Christian Reflections on the Foundations of Ethics. University of Notre Dame Press.
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  10. C. Stephen Layman (1988). Tritheism and the Trinity. Faith and Philosophy 5 (3):291-298.
    This paper is a reflection on two ontological analogies that have played a role in discussion about the Trinity---the Modalist and Social analogies. I argue that the Modal analogy commits one to a view of the divine persons that comports poorly with Scripture. I then consider two arguments to the effect that the doctrine of the Trinity commits one to tritheism. I argue that the Social analogy contains better resources for handling these arguments than the more traditional position, which involves (...)
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