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John Lamont [5]John Rt Lamont [4]John R. T. Lamont [1]
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Profile: John Lamont (Australian Catholic University)
  1. John Lamont (2011). The Justice and Goodness of Hell. Faith and Philosophy 28 (2):152-173.
    The paper considers the objections to Christianity raised by David Lewis, which accuse Christians of immorality on the grounds of their worshipping a monstrous being who punishes finite evils by the infinite punishment of hell. It distinguishes between the objection that God is a monster because such punishment would be unjust, and the objection that even if damnation is just, God is a monster because he wills or allows the dreadful evil of hell by creating beings that can be justly (...)
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  2. John Rt Lamont (2009). Conscience, Freedom, Rights: Idols of the Enlightenment Religion. The Thomist 73 (2):169-239.
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  3. John Rt Lamont (2008). Determining the Content and Degree of Authority of Church Teachings. The Thomist 72 (3):374-407.
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  4. John Lamont (2006). The Nature of the Hypostatic Union. Heythrop Journal 47 (1):16–25.
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  5. John Rt Lamont (2001). Plantinga on Belief. The Thomist 65 (4):593-611.
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  6. John Rt Lamont (1998). On the Functions of Sexual Activity. The Thomist 62 (4):561-580.
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  7. John Lamont (1997). Aquinas on Divine Simplicity. The Monist 80 (4):521-538.
    The paper corrects misrepresentations of Aquinas's understanding of divine simplicity, argues that the reasons he gives for divine simplicity are persuasive ones, and suggests how Aquinas's account of the Trinity can be used to explain how God can be said to exist necessarily. It gives an account of Aquinas's conception of form and individualised form, and shows how Plantinga's criticism of Aquinas's position on divine simplicity rests on a misunderstanding of Aquinas's notion of form. It describes and makes the case (...)
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  8. John Lamont (1996). Believing That God Exists Because the Bible Says So. Faith and Philosophy 13 (1):121-124.
    The paper considers René Descartes’ assertion that believing that God exists because the Bible says so, and believing that what the Bible says is true because God says it, involves circular reasoning. It argues that there is no circularity involved in holding these beliefs, and maintains that the appearance of circularity results from an equivocation. It considers a line of argument that would defend the rationality of holding these beliefs, but does not try to prove its soundness.
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  9. John Lamont (1996). Stump and Swinburne on Revelation. Religious Studies 32 (3):395 - 411.
    The paper considers the criticisms that Eleonore Stump has made of Richard Swinburne's account of Christian's revelation, as set out in his book "Revelation: From Metaphor to Analogy." It argues that Stump's criticisms of Swinburne's theory of biblical interpretation are misguided, but that her criticism of his deistic picture of revelation contains a crucial insight. Direct theories of revelation, which see God as communicating propositions directly to believers, are superior to deistic ones, which see God as communicating propositions only to (...)
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  10. John R. T. Lamont (1996). Newman on Faith and Rationality. International Journal for Philosophy of Religion 40 (2):63 - 84.
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