Search results for 'Christian Faith' (try it on Scholar)

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  1. Rik Peels (2010). The Ethics of Belief and Christian Faith as Commitment to Assumptions. Religious Studies 46 (1):97-107.
    In this paper I evaluate Zamulinski’s recent attempt to rebut an argument to the conclusion that having any kind of religious faith violates a moral duty. I agree with Zamulinski that the argument is unsound, but I disagree on where it goes wrong. I criticize Zamulinski’s alternative construal of Christian faith as existential commitment to fundamental assumptions. It does not follow that we should accept the moral argument against religious faith, for at least two reasons. First, (...)
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  2.  18
    Van A. Harvey (2008). The Ethics of Belief and Two Conceptions of Christian Faith. International Journal for Philosophy of Religion 63 (1/3):39 - 54.
    This article deals with two types of Christian faith in the light of the challenges posed by the ethics of belief. It is proposed that the difficulties with Clifford's formulation of that ethic can best be handled if the ethic is interpreted in terms of role-specific intellectual integrity. But the ethic still poses issues for the traditional interpretation of Christian faith when it is conceived as a series of discrete but related propositions, especially historical propositions. For (...)
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  3.  5
    Paul Kennedy & Malcolm Reid (2009). Gender and Religious Faith Experiences of Adult Christian Exemplars. Archive for the Psychology of Religion 31 (1):91-114.
    Open-ended survey responses from 205 Christian exemplars drawn from 37 distinct congregations within 19 Christian denominations in the Northwest and New England regions of the United States were analyzed by chi-square and multiple regression analyses to determine relationships between religious experience and gender. Results indicated that men were more likely than women to describe positions of leadership/responsibility/service as influential to their faith, and to indicate their own personal sin as a faith challenge. Women were more likely (...)
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  4.  2
    Malcolm Reid & Paul Kennedy (2009). Gender and Religious Faith Experiences of Adult Christian Exemplars. Archive for the Psychology of Religion 31 (1):91-114.
    Open-ended survey responses from 205 Christian exemplars drawn from 37 distinct congregations within 19 Christian denominations in the Northwest and New England regions of the United States were analyzed by chi-square and multiple regression analyses to determine relationships between religious experience and gender. Results indicated that men were more likely than women to describe positions of leadership/responsibility/service as influential to their faith, and to indicate their own personal sin as a faith challenge. Women were more likely (...)
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  5.  6
    C. Stephen Evans (1990). The Relevance of Historical Evidence for Christian Faith. Faith and Philosophy 7 (4):470-485.
    If we assume that Christian faith involves a propositional component whose content is historical, then the question arises as to whether Christian faith must be based on historical evidence, at least in part. One of Kierkegaard’s pseudonyms, Johannes Climacus, argues in Philosophical Fragments that though faith does indeed have such an historical component, it does not depend on evidence, but rather on a first-hand experience of Jesus for which historical records serve only as an occasion. (...)
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  6.  35
    Alexander Pruss (2002). Christian Faith and Belief. Faith and Philosophy 19 (3):291-303.
    Louis Pojman has argued that Christian faith does not entail belief, or even assigning a probability of 1/2 to the claims of Christianity. However, this conclusion fails in many cases because of its ethical consequences. A Christian is committed by his faith to acting in accordance with Christian teaching. However, there are circumstances when it is morally impermissible to act in accordance to beliefs to which one assigns epistemic probability smaller than 1/2, namely when the (...)
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  7.  26
    Merold Westphal (2001). Overcoming Onto-Theology: Toward a Postmodern Christian Faith. Fordham University Press.
    Overcoming Onto-theology is a stunning collection of essays by Merold Westphal, one of America’s leading continental philosophers of religion, in which Westphal carefully explores the nature and the structure of a postmodern Christian philosophy. Written with characteristic clarity and charm, Westphal offers masterful studies of Heidegger’s early lectures on Paul and Augustine, the idea of hermeneutics, Schleiermacher, Hegel, Derrida, and Nietzsche, all in the service of building his argument that postmodern thinking offers an indispensable tool for rethinking Christian (...)
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  8.  9
    Andrew Moore (2003). Realism and Christian Faith: God, Grammar, and Meaning. Cambridge University Press.
    The question of realism - that is, whether God exists independently of human beings - is central to much contemporary theology and church life. It is also an important topic in the philosophy of religion. This book discusses the relationship between realism and Christian faith in a thorough and systematic way and uses the resources of both philosophy and theology to argue for a Christocentric narrative realism. Many previous defences of realism have attempted to model Christian belief (...)
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  9. W. S. Anglin (1990). Free Will and the Christian Faith. Oxford University Press.
    Libertarians such as J.R. Lucas have abandoned traditional Christian doctrines because they cannot reconcile them with the freedom of the will. Traditional Christian thinkers such as Augustine have repudiated libertarianism because they cannot reconcile it with the dogmas of the Faith. In Free Will and the Christian Faith, W.S. Anglin demonstrates that free will and traditional Christianity are ineed compatible. He examines, and solves, puzzles about the relationships between free will and omnipotence, omniscience, and God's (...)
     
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  10.  39
    A. Harvevany (forthcoming). The Ethics of Belief and Two Conceptions of Christian Faith. International Journal for Philosophy of Religion.
    This article deals with two types of Christian faith in the light of the challenges posed by the ethics of belief. It is proposed that the difficulties with Clifford’s formulation of that ethic can best be handled if the ethic is interpreted in terms of role-specific intellectual integrity. But the ethic still poses issues for the traditional interpretation of Christian faith when it is conceived as a series of discrete but related propositions, especially historical propositions. For (...)
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  11.  23
    Mark F. Fischer (2010). Rahner's “New Christology” in Foundations of Christian Faith. Philosophy and Theology 22 (1/2):389-404.
    Christologie: Systematisch und exegetisch was published in 1972 by Karl Rahner and Wilhelm Thüsing. When in 1980 the translation appeared as A New Christology, it did not include Rahner’s five chapters from the 1972 volume, but inserted three essays by Rahner whose German originals were unidentified. The present essay identifies the source of the three chapters. It also reveals that Rahner’s original five chapters were published a second time in the 1976 Grundkurs des Glaubens, although in a different form, and (...)
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  12.  10
    Louis Roy (2012). Does Christian Faith Rule Out Human Autonomy? Heythrop Journal 53 (4):606-623.
    Beginning with Kant, modernity has developed the secular dogma that human autonomy is incompatible with obedience to religious law. Can philosophy critique a faulty understanding of both autonomy and obedience? Can theology work out a healthy interaction between the two? In other words, can Christian faith integrate both a redefined autonomy and a redefined obedience?
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  13.  8
    Danielle Nussberger (2011). John Henry Newman's Art of Communicating Christian Faith. Newman Studies Journal 8 (2):62-73.
    Newman was a profoundly skilled communicator of Christian faith who provides a model for an efficacious elucidation of the doctrinal content and transformative power of Christianity. His exemplarity resides in his three-dimensional approach to theological communication: (1) the communicator’s personal investment in faith’s import; (2) faith’s threefold nature that includes its doctrinal content, its demand for personal involvement, and its reasonableness; and (3) the audience’s active contribution to the process of faith-transmission. Although repeated emphasis upon (...)
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  14.  3
    John D. Godsey (1980). The Interpretation of Romans in the History of The Christian Faith. Interpretation 34 (1):3-16.
    The history of the Christian faith is marked by moments when Paul's letter to the Romans had its say and shaped the course of that history decisively.
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  15.  4
    Shane Mackinlay (2013). Thinking Things Through: Essays in Philosophy and Christian Faith [Book Review]. Australasian Catholic Record, The 90 (4):500.
    Mackinlay, Shane Review(s) of: Thinking things through: Essays in philosophy and Christian faith, by Andrew Murray SM, (Adelaide: ATF Theology, 2012), pp. 228 + xvi, $34.95 (Electronic: $15.95).
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  16.  6
    Graeme Smith (2007). Margaret Thatcher's Christian Faith: A Case Study in Political Theology. Journal of Religious Ethics 35 (2):233 - 257.
    Throughout the 1980s Margaret Thatcher dominated British and global politics. At the same time she maintained an active Christian faith, which she understood as shaping and informing her political choices and policies. In this article I argue that we can construct from Thatcher's key speeches, her memoirs, and her book on public policy a cultural "theo-political" identity which guided her political decisions. Thatcher's identity was as an Anglo-Saxon Nonconformist. This consisted of her belief in values such as thrift (...)
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  17.  1
    Rudy Albino Assunção (2012). O Papa precisa do marxismo? Bento XVI e a incompatibilidade entre a fé cristã e a fé marxista (Does Pope need of Marxism? Benedict XVI and the incompatibility between the Christian faith and the Marxist faith). Horizonte 10 (27):1042-1059.
    O marxismo aparece insistentemente na teologia e no magistério de Joseph Ratzinger-Bento XVI como um inimigo permanente ao qual o cristianismo deve se contrapor, sem possibilidades de conciliação entre ambos. Mas qual concepção subjaz essa rejeição tão peremptória, tão decidida? Para alcançarmos a resposta a tal questão, aprofundamos a visão de Joseph Ratzinger a partir de alguns de seus escritos teológicos (anteriores ao pontificado) e, em seguida, nas suas três encíclicas, o ponto alto de seu magistério papal ( Deus caritas (...)
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  18. Timothy Larsen (2014). The Slain God: Anthropologists and the Christian Faith. OUP Oxford.
    This book is a history of the relationship between the discipline of anthropology and the Christian faith. It explores how leading anthropologists have come to believe that ethnographic findings and evidence made Christianity no longer tenable.
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  19. Timothy Larsen (2014). The Slain God: Anthropologists and the Christian Faith. Oxford University Press Uk.
    Throughout its entire history, the discipline of anthropology has been perceived as undermining, or even discrediting, Christian faith. Many of its most prominent theorists have been agnostics who assumed that ethnographic findings and theories had discredited religious beliefs. E. B. Tylor, the founder of the discipline in Britain, lost his faith through studying anthropology. James Frazer saw the material that he presented in his highly influential work, The Golden Bough, as demonstrating that Christian thought was based (...)
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  20.  9
    Christopher Stead, Lionel R. Wickham, Hammond Bammel & P. Caroline (eds.) (1993). Christian Faith and Greek Philosophy in Late Antiquity: Essays in Tribute to George Christopher Stead, Ely Professor of Divinity, University of Cambridge (1971-1980), in Celebration of His Eightieth Birthday, 9th April 1993. [REVIEW] E.J. Brill.
    This collection of essays by leading patristic scholars of the U.K. and Germany illuminates aspects of the relation between Christian faith and Greek philosophy.
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  21.  44
    Richard Gelwick (2000). Christian Faith In A Pluralist Society. Tradition and Discovery 27 (2):39-45.
    Lesslie Newbigin and his interpreter, George Hunsberger, see Polanyi’s epistemology giving a basis for the objectivity of the Christian message in a pluralistic world. But Polanyi’s view of science and of theology is differentiated leaving open the choice of religious faith.
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  22. Theo W. De Wit (2000). The Return to Religion Vattimo's Reconciliation of Christian Faith and Postmodern Philosophy. Bijdragen 61 (4):390-411.
    For Gianni Vattimo in his essay Belief , the widespread modern conviction that the longing for lucidity and religiosity are irreconcilable has today become questionable. In this article the author first discusses an actual instance of the philosophical yearning for lucidity, namely ‘cognitive melancholy'. This melancholia already appears in the sociologist Max Weber's diagnoses of the ‘disenchantment of the world' and of the separation of faith and kwowledge. The author sharpens somewhat further the dualism to which Weber pointed, and (...)
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  23. Anastasia Foyle (2006). Christian Faith and the Problem of Evil. Ars Disputandi 6:1566-5399.
     
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  24.  14
    Stephen Palmquist (2007). Kantian Redemption: A Critical Challenge to Christian Views of Faith and Works. Philosophia Christi 9 (1):29-38.
    The most common complaints against Kant by religious readers center around various challenges he poses to the way many people practice their religion or conceive of their theological commitments. Thinking Kant is out to destroy their most cherished beliefs, many readers remain unaware that he poses these challenges in the hope of leading us to a religiously healthy way of meeting these very challenges. Here I briefly mention three of Kant’s most important challenges and how he thought religious persons ought (...)
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  25. Jeff Astley & Leslie J. Francis (1992). Christian Perspectives on Faith Development a Reader. Monograph Collection (Matt - Pseudo).
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  26. Chris Boesel (2008). Risking Proclamation, Respecting Difference: Christian Faith, Imperialistic Discourse, and Abraham. James Clarke & Co..
    Is the good news of Jesus Christ bad news for the Jewish neighbor? -- Kierkegaard and Hegel on Abraham : the openness and complexity of the modern context -- The problem, part I : the "perfect storm" of Christological interpretive imperialism -- The problem, part II : the good news of the Gospel and the bad news for the children of Abraham -- The remedy, part I : dispersing the "perfect storm" -- The remedy, part II : the debt to (...)
     
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  27. Gilbert C. Meilaender (1991). Faith and Faithfulness Basic Themes in Christian Ethics.
     
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  28.  26
    Göran Möller (1998). Ethics and the Life of Faith: A Christian Moral Perspective. Peeters.
    That is the main question of this book, which seeks to contribute to an understanding of morality as a human phenomenon.
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  29. Robin W. Lovin (1984). Christian Faith and Public Choices the Social Ethics of Barth, Brunner, and Bonhoeffer.
     
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  30.  3
    Stefan Iloaie (2010). Biotechnology and Faith. Relativism in the Postmodern Moral. A Christian-Orthodox Approach. Journal for the Study of Religions and Ideologies 8 (22):38-52.
    The modern man lives in a more and more technologized world. This fact is obvious at every step of our life and, in the last decades, it went beyond any expectation. By using science and technology to procreate, prolong and sustain life, the man risks being dehumanized. Bioethics raises many questions that are waiting for an answer, and this answer is given by each person, according to his own values. One of the major challenges in the field of bioethics is (...)
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  31. Kent Bendall & Frederick Ferré (1962). Exploring the Logic of Faith a Dialogue on the Relation of Modern Philosophy to Christian Faith. Association Press.
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  32. Antonio Livi (2005). Reasons for Believing: On the Rationality of Christian Faith. Davies Group.
     
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  33. Robert K. Martin (1998). The Incarnate Ground of Christian Faith Toward a Christian Theological Epistemology for the Educational Ministry of the Church.
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  34. Eric Newton & William Neil (1966). The Christian Faith in Art. Hodder & Stoughton.
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  35. Cyril Henry Valentine (1932). Moral Freedom and the Christian Faith. Toronto, the Macmillan Company.
     
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  36. Paul L. Williams (ed.) (1981). Christian Faith in a Neo-Pagan Society: Proceedings of the Third Convention of the Fellowship of Catholic Scholars. Northeast Books.
     
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  37. Andrew Moore (2005). Realism and Christian Faith in Outline. Ars Disputandi 5.
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  38. R. J. Berry, Michael Brierley, David A. Brondos, Elizabeth M. Bucar, Barbra Barnett & Lisa Sowle Cahill (2006). We Acknowledge with Thanks Receipt of the Following Titles. Inclusion in This List Neither Implies nor Precludes Subsequent Review. Ariarajah, S. Wesley, Axis of Peace: Christian Faith in Times of Violence and War (Geneva: WCC Publications, 2004). 137 Pp. No Price (Pb), ISBN. [REVIEW] Studies in Christian Ethics 19:273-276.
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  39.  22
    Monty L. Lynn, Michael J. Naughton & Steve VanderVeen (2009). Faith at Work Scale (Fws): Justification, Development, and Validation of a Measure of Judaeo-Christian Religion in the Workplace. [REVIEW] Journal of Business Ethics 85 (2):227 - 243.
    Workplace spirituality research has side-stepped religion by focusing on the function of belief rather than its substance. Although establishing a unified foundation for research, the functional approach cannot shed light on issues of workplace pluralism, individual or institutional faith-work integration, or the institutional roles of religion in economic activity. To remedy this, we revisit definitions of spirituality and argue for the place of a belief-based approach to workplace religion. Additionally, we describe the construction of a 15-item measure of workplace (...)
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  40.  44
    Thomas F. Torrance (2000). Michael Polanyi and the Christian Faith–A Personal Report. Tradition and Discovery 27 (2):2001.
    My personal relation with Polanyi, discussions with him in Oxford, contribution to the International Academy of the Philosophy of Science, the relevance of his innovative thought for Christian worship and theology, Magda and Michael in Oxford, the role of his literary executor.
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  41.  12
    Scott MacDonald (1993). Christian Faith. In Eleonore Stump (ed.), Reasoned Faith. Cornell University Press
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  42.  14
    Matthew Morris (2014). We Know in Part: James McCosh on Evolution and Christian Faith. [REVIEW] Journal of the History of Biology 47 (3):363-410.
    James McCosh, president of Princeton College from 1868 to 1888, played a significant role in the American reception of evolution in the late 1800s – he was one of the more prominent clergyman to assuage the public’s fears of evolution while incorporating evolution into a conservative Christian worldview. McCosh was a prolific writer, whose books document his intellectual journey from hostility to acceptance of evolution. Three things will stand out in this overview that have not been emphasized in detail (...)
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  43.  32
    Rik Peels (2007). Doxastic Doubt, Fiducial Doubt, and Christian Faith. A Response to Gunter Zimmermann. Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 49 (2):183-198.
    In this paper I respond to Gunter Zimmermann's article on doubt and faith in God that was published in this journal last year, by offering some criticisms of his views and elaborating on certain issues that Zimmermann leaves nearly or entirely untouched. First, I argue that Zimmermann's analysis of doxastic doubt is incomplete. Next, I defend the thesis that whether some specific doxastic doubt is compatible with someone's faith depends in at least four regards on the person who (...)
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  44.  21
    Kenneth Einar Himma (2006). Christian Faith Without Belief That God Exists. Faith and Philosophy 23 (1):65-79.
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  45.  18
    John D. Caputo (2005). Hauntological Hermeneutics and the Interpretation of Christian Faith. American Catholic Philosophical Quarterly 79 (2):291-311.
    Using Kierkegaard’s Works of Love, I advocate a theory of interpretation as a conversation with the dead, of the same sort Kierkegaard was practicing in the last discourse of his book. I do not mean reading the works of dead white European males, but looking at things from the perspective of the grave where, as Kierkegaard says, we are all equal before God. I will maintain that the creative conflict of interpretations arises from the ambiguity of this conversation, from the (...)
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  46.  15
    Thomas F. Torrance (2000). Michael Polanyi and the Christian Faith. Tradition and Discovery 27 (2):26-32.
    My personal relation with Polanyi, discussions with him in Oxford, contribution to the International Academy of the Philosophy of Science, the relevance of his innovative thought for Christian worship and theology, Magda and Michael in Oxford, the role of his literary executor.
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  47.  5
    A. Roger Tucker & Gerrit van Tonder (2015). The Karoo Fracking Debate: A Christian Contribution to the World Communities of Faith. Science and Engineering Ethics 21 (3):631-653.
    The fracking debate is a product of the tension between the environmental degradation it may cause, on the one hand, and on the other the greater energy demands of a rapidly increasing South African population with expectations of an ever-increasing standard of living. Shale gas fracking in the Karoo of South Africa promises to make vast reserves of oil and gas available to help meet a significant percentage of the country’s energy needs for many years to come. This will aid (...)
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  48.  2
    Helen Oppenheimer & Gilbert Meilaender (2015). Book Review: Helen Oppenheimer, Christian Faith for Handing On. [REVIEW] Studies in Christian Ethics 28 (2):251-253.
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  49.  11
    James Wm McClendon Jr (1992). Philosophy and the Christian Faith. Faith and Philosophy 9 (1):109-116.
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  50.  1
    Fred Guyette (2015). The Great War and Christian Faith: The Firsthand Accounts of Three Priests in France. Heythrop Journal 57 (5):n/a-n/a.
    In this essay I explore three firsthand accounts of religious faith from The First World War: Forsaken by Private Orr, The Letters of John Ayscough to His Mother, and The Making of a Mind: Letters from a Soldier Priest 1914-1919, by Pierre Teilhard de Chardin. These three priests provide us with a glimpse of how faithful people responded to very challenging situations. Private Orr came into the war as an ordained priest, but lost his faith after two years (...)
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