Search results for 'Radicalism Christianity' (try it on Scholar)

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  1.  21
    Reasonableness Of Christianity (2010). The Reasonableness of Christianity and its Vindications. In S. J. Savonius-Wroth Paul Schuurman & Jonathen Walmsley (eds.), The Continuum Companion to Locke. Continuum
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  2.  40
    John Milbank, Catherine Pickstock & Graham Ward (eds.) (1999). Radical Orthodoxy: A New Theology. Routledge.
    Radical Orthodoxy is a new wave of theological thinking that seeks to re-inject the modern world with theology. The group of theologians associated with Radical Orthodoxy are dissatisfied with conteporary theolgical responses to both modernity and postmodernity Radical Orthodoxy is a collection that aims to reclaim the world by situating its concerns and activities within a theological framework. By mapping the new theology against a range of areas where modernity has failed, these essays offer us way out of the impasses (...)
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  3.  7
    Adrian Pabst & Christoph Schneider (eds.) (2008). Encounter Between Eastern Orthodoxy and Radical Orthodoxy: Transfiguring the World Through the Word. Ashgate Pub. Ltd..
    This book presents the first debate between the Anglo-Catholic movement Radical Orthodoxy and Eastern Orthodox theologians.
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  4.  3
    Paul J. DeHart (2011). Aquinas and Radical Orthodoxy: A Critical Inquiry. Routledge.
    The book describes Radical Orthodoxy's orientation and highlights those anti-secular strategies and intellectual influences that have shaped its appeal to Aquinas.
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  5. Simon Oliver & John Milbank (eds.) (2009). The Radical Orthodoxy Reader. Routledge.
    _The Radical Orthodoxy Reader _presents a selection of key readings in the field of Radical Orthodoxy, the most influential theological movement in contemporary academic theology. Radical Orthodoxy draws on pre-Enlightenment theology and philosophy to engage critically with the assumption and priorities of secularism, modernity, postmodernity, and associated theologies. In doing so it explores a wide and exciting range of issues: music, language, society, the body, the city, power, motion, space, time, personhood, sex and gender. As such it is both controversial (...)
     
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  6.  43
    Peter McMylor (2008). Marxism and Christianity: Dependencies and Differences in Alasdair MacIntyre's Critical Social Thought. Theoria 55 (116):45-66.
    Alasdair MacIntyre, a leading moral philosopher in the English speaking world, was from his earliest intellectual formation influenced profoundly both by Christianity and Marxism. MacIntyre argues that Marxism has religious roots, in that it gains its vision of the good life of peace and reconciliation from Christianity, mediated by Hegel, but makes this life historically concrete. The article views MacIntyre's early intellectual career as a case study in the productive tension generated by an analysis of the connections between (...)
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  7.  1
    Edward H. Davidson & William J. Scheick (1999). Paine, Scripture, and Authority: The Age of Reason as Religious and Political Ideal. Lehigh University Press.
    His authority is always grounded in the very authority he deposes, with the result that his voice is little more than a theatrical performance that unwittingly re-enacts the rhetorical maneuvers of deposed father figures.
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  8. Corneliu C. Simuţ (2010). Traditionalism and Radicalism in the History of Christian Thought. Palgrave Macmillan.
    Machine generated contents note: Traditional Christian Thought in Late Antiquity: Gregory Nazianzen and Christological Spirituality in the Fourth Century * Traditional Christian Thought in Early Modernity: John Calvin and Ecclesiastical Discipline in the Sixteenth Century * Traditional Christian Thought in Post Modernity: Ion Bria and Pastoral Ecclesiology in the Twentieth Century * Radical Christian Thought in Early Post Modernity: Erich Fromm and Psychoanalitical Christology in the First Half of the Twentieth Century * Radical Christian Thought in Mid Post Modernity: Paul (...)
     
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  9.  27
    S. N. Eisenstadt (2005). Religious Origins of Modern Radicalism. Theoria 44 (106):51-80.
    It is the major argument of this essay that the roots of modern Jacobinism in their different manifestations are to be found in the transformation of the visions with strong Gnostic components and which sought to bring the Kingdom of God to earth and which were often promulgated in medieval and early modern European Christianity by different heterodox sects. The transformation of these visions as it took place above all in the Great Revolutions, in the English Civil War and (...)
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  10.  33
    Michel Henry (2003). I Am the Truth: Toward a Philosophy of Christianity. Stanford University Press.
    A part of the “return to religion” now evident in European philosophy, this book represents the culmination of the career of a leading phenomenological thinker whose earlier works trace a trajectory from Marx through a genealogy of psychoanalysis that interprets Descartes’s “I think, I am” as “I feel myself thinking, I am.” In this book, Henry does not ask whether Christianity is “true” or “false.” Rather, what is in question here is what Christianity considers as truth, what kind (...)
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  11.  4
    Peter N. Jordan (2016). Minimalist Engagement: Rowan Williams on Christianity and Science. Zygon 51 (2):387-404.
    During his time as Archbishop of Canterbury, Rowan Williams addressed the relations between Christianity and science at some length. While many contemporary theologians have explored the natural sciences in detail and have deployed scientific ideas and concepts in their theological work, Williams's writings suggest that theology has little need for natural scientific knowledge. For Williams, the created order's relationship to God renders the content of scientific theories about how finite causes are materially constituted and interact of little theological importance. (...)
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  12.  6
    Gianni Vattimo (2010). Christianity, Truth, and Weakening Faith: A Dialogue. Columbia University Press.
    Through an exchange that is both intimate and enlightening, Vattimo and Girard share their unparalleled insight into the relationships among religion, modernity, and the role of Christianity, especially as it exists in our multicultural ...
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  13.  13
    John Smith, Oppenheim E., M. Frank & Josiah Royce (2001). The Problem of Christianity. Cath Univ Amer Pr.
    Josiah Royce’s late masterpiece, ’The Problem of Christianity’, is based on a series of lectures he delivered at Manchester College, Oxford, in 1913. It presents his philosophical interpretation of Christianity’s fundamental ideas--community, sin, atonement, and saving grace; shows their relevance to the current confluence of world religions; and grounds his position upon a personal transformation into genuine loyalty toward the community of the entire human family. (publisher, edited).
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  14. Karen Armstrong (1993). A History of God: The 4000-Year Quest of Judaism, Christianity, and Islam. Gramercy Books.
    Over 700,000 copies of the original hardcover and paperback editions of this stunningly popular book have been sold. Karen Armstrong's superbly readable exploration of how the three dominant monotheistic religions of the world—Judaism, Christianity, and Islam—have shaped and altered the conception of God is a tour de force. One of Britain's foremost commentators on religious affairs, Armstrong traces the history of how men and women have perceived and experienced God, from the time of Abraham to the present. From classical (...)
     
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  15.  67
    Yiftach Fehige (2013). Sexual Diversity and Divine Creation: A Tightrope Walk Between Christianity and Science. Zygon 48 (1):35-59.
    Although modern societies have come to recognize diversity in human sexuality as simply part of nature, many Christian communities and thinkers still have considerable difficulties with related developments in politics, legislation, and science. In fact, homosexuality is a recurrent topic in the transdisciplinary encounter between Christianity and the sciences, an encounter that is otherwise rather “asexual.” I propose that the recent emergence of “Christianity and Science” as an academic field in its own right is an important part of (...)
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  16.  7
    Jean Nedelea (2015). Christianity and Non-Christian Religions in Karl Rahner’s Vision. Journal for the Study of Religions and Ideologies 14 (42):54-77.
    In the context of the late modernity, Karl Rahner endeavoured to offer a theological solution to the current and complicated issue of the religious pluralism. What are the apriorical anthropological data of religions? Has God revealed Himself in a redeeming way also in the extra-biblical religions? Is it still possible to postulate a universal salvation way and an absolute religious truth? Is it possible to acknowledge other religions as ways of salvation and their prophets redeeming, at the same time calling (...)
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  17.  45
    Xinzhong Yao (1996). Confucianism and Christianity: A Comparative Study of Jen and Agape. Distributed in the U.S. By International Specialized Bk. Services.
    The underlying idea presented in this book is that there are similarities as well as differences between Confucianism as Humanistic tradition and Christianity ...
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  18. Søren Kierkegaard (2004). Training in Christianity. Vintage Books.
    Kierkegaard struck out against all forms of established order–including the established church–that work to make men complacent with themselves and thereby obscure their personal responsibility to encounter God. He considered Training in Christianity his most important book. It represented his effort to replace what he believed had become "an amiable, sentimental paganism" with authentic Christianity. Kierkegaard's challenge to live out the implications of Christianity in the most personal decisions of life will greatly appeal to readers today who (...)
     
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  19.  56
    Peter Forrest (2010). Spinozistic Pantheism, the Environment and Christianity. Sophia 49 (4):463-473.
    I am not a pantheist and I don’t believe that pantheism is consistent with Christianity. My preferred speculation is what I call the Swiss Cheese theory: we and our artefacts are the holes in God, the only Godless parts of reality. In this paper, I begin by considering a world rather like ours but without any beings capable of sin. Ignoring extraterrestrials and angels we could consider the world, say, 5 million years ago. Pantheism was, I say, true at (...)
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  20.  17
    Joeri Schrijvers (2009). What Comes After Christianity? Jean-Luc Nancy's Deconstruction of Christianity. Research in Phenomenology 39 (2):266-291.
    This article aims to be a confrontation with Nancy's 'deconstruction of Christianity.' Its arguments are instructed by Derrida's thesis in his On Touching—Jean-Luc Nancy , in which he speaks of the 'destructive effects' of Nancy's own thinking. One such effect is, according to Derrida, Nancy's complicity with some form of metaphysical thinking. The conclusion of this article therefore aims to expound on just what sort of metaphysics returns in Nancy's work and proposes a more viable—and phenomenological—option with regard to (...)
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  21.  16
    Laurens ten Kate (2008). Intimate Distance: Rethinking the Unthought God in Christianity. Sophia 47 (3):327-343.
    The work of the French philosopher Jean-Luc Nancy shares with the thinkers of the ‘theological turn in phenomenology’ the programmatic desire to place the ‘theological’, in the broad sense of rethinking the religious traditions in our secular time, back on the agenda of critical thought. Like those advocating a theological turn in phenomenology, Nancy’s deconstructive approach to philosophical analysis aims to develop a new sensibility for the other, for transcendence, conceptualized as the non-apparent in the realm of appearing phenomena. This (...)
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  22.  1
    John W. Burbidge (1992). Hegel on Logic and Religion: The Reasonableness of Christianity. State University of New York Press.
    The 13 essays, most previously published, discuss his logical theory, his applications in general, and his applications to Christianity. Paper edition (unseen), $14.95. Annotation copyrighted by Book News, Inc., Portland, OR.
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  23.  13
    Iulia Grad (2010). Two Paradigms of Faith. Martin Buber on Judaism and Christianity. Journal for the Study of Religions and Ideologies 6 (17):34-46.
    This paper attempts to analyze the place that Christianity occupies within the framework of Martin Buber’s thought and to present some of the arguments brought by Buber in order to support his conception regarding Christianity. There is a great number of books, articles and studies belonging to Buber that touch, on different levels, the topic proposed, nevertheless, the most significant for this paper is Buber’s book Two types of faith, intended as a comparative analysis of Judaism and (...). Buber’s perception on Christianity is characterized by the dualistic perspective that defines his whole philosophy. The two paradigms that represent the basis of Buber’s entire thought (the world of Thou and the world of It) are to be found at the basis of “the duality of faith” he postulates. Thus, the analysis will be carried on two different levels, which, however sometimes share common elements. (shrink)
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  24.  10
    Sharon Mary Cruise, Christopher Alan Lewis & Bill Lattimer (2007). Temporal Stability of the Francis Scale of Attitude Toward Christianity Short-Form Among 10- To 12-Year-Old English Children: Test-Retest Data Over 15 Weeks. [REVIEW] Archive for the Psychology of Religion 29 (1):259-267.
    Recently three studies have reported on the test-retest reliability of the Francis Scale of Attitude toward Christianity; however, these studies were limited to comparatively small samples . The present study examined the temporal stability of the 7-item version of the Francis Scale of Attitude toward Christianity over a 15-week period among a sample of 581 English children aged between 10 and 12 years. Data demonstrated that stability across the two administrations was very high ; however, there was a (...)
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  25.  8
    Christopher Alan Lewis, Sharon Mary Cruise & Bill Lattimer (2007). Temporal Stability of the Francis Scale of Attitude Toward Christianity Short-Form Among 10- To 12-Year-Old English Children: Test-Retest Data Over 15 Weeks. [REVIEW] Archive for the Psychology of Religion 29 (1):259-267.
    Recently three studies have reported on the test-retest reliability of the Francis Scale of Attitude toward Christianity; however, these studies were limited to comparatively small samples . The present study examined the temporal stability of the 7-item version of the Francis Scale of Attitude toward Christianity over a 15-week period among a sample of 581 English children aged between 10 and 12 years. Data demonstrated that stability across the two administrations was very high ; however, there was a (...)
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  26.  9
    Michael Löwy (2010). Christianisme et politique en Amerique Latine: ou en est la Theologie de la Liberation? (Christianity and Politics in Latin America: where is the Theology of Liberation?) - DOI: 10.5752/P.2175-5841.2009v7n15p7. [REVIEW] Horizonte 7 (15):7-12.
    Christianisme et politique en Amerique Latine: ou en est la Theologie de la Liberation? (Christianity and Politics in Latin America: where is the Theology of Liberation?) - DOI: 10.5752/P.2175-5841.2009v7n15p7.
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  27.  8
    Zbigniew Drozdowicz (2014). Voltaire's Radicalism. Diametros 40:5-21.
    This article reminds the reader of the views of Voltaire, one of the most prominent and influential philosophers of the Age of Enlightenment. Voltaire’s radicalism manifested itself mainly in anticlericalism which was consistent, uncompromising and voiced without mincing words. A general aim of this article is to demonstrate to his contemporary imitators, who can be found in different countries including Poland, that they are in fact more or less accurate copies of him and they are not always aware of (...)
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  28.  8
    Francisco de Lara López (2011). Heidegger and the Christianity of Saint Paul and Saint Agustin. [Spanish]. Eidos: Revista de Filosofía de la Universidad Del Norte 7:28-46.
    Normal 0 21 false false false ES X-NONE X-NONE MicrosoftInternetExplorer4 The present text shows the sense of the interpretation of Saint Paul and Saint Augustine that Heidegger carry out in his early Freiburg lectures. Concretly, I will point out the reason why Heidegger recovers some aspects of the christianity for his philosophical project and also to show which are the concrete elements that Saint Paul’s Epistles and Saint Augustine’s Confessions contribute to him. In this way, we will be able (...)
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  29.  63
    Simone Weil (1957). Intimations of Christianity Among the Ancient Greeks. Routledge.
    In Intimations of Christianity Among the Ancient Greeks , Simone Weil discusses precursors to Christian religious ideas which can be found in ancient Greek mythology, literature and philosophy. She looks at evidence of "Christian" feelings in Greek literature, notably in Electra, Orestes, and Antigone , and in the Iliad , going on to examine God in Plato, and divine love in creation, as seen by the ancient Greeks.
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  30.  6
    Michael S. Jones (2010). Carl E. Braaten, No Other Gospel! Christianity Among the World's Religions. Journal for the Study of Religions and Ideologies 3 (9):162-167.
    Carl E. Braaten, No Other Gospel! Christianity among the World's Religions Minneapolis, USA: Fortress Press, 1992. Paperback: 146 pp. including endnotes and index.
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  31.  14
    James Franklin (2004). Is Jensenism Compatible with Christianity? Quadrant 48 (12):30-31.
    A RECENT BIOGRAPHY of Marcus Loane, evangelical Anglican Archbishop of Sydney in the 1960s, records that as a student at Moore Theological College he would read during lectures to avoid having to listen to the liberal Principal. When you are committed to a closed system of thought, you can't be too careful when it comes to letting ideas in from the outside. But what about the ideas already inside? How does the Sydney Anglican interpretation of Christianity compare to what (...)
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  32.  15
    Irene Oh (2010). Motherhood in Christianity and Islam: Critiques, Realities, and Possibilities. Journal of Religious Ethics 38 (4):638-653.
    Common experiences of mothering offer profound critiques of maternal ethical norms found in both Christianity and Islam. The familiar responsibilities of caring for children, assumed by the majority of Christian and Muslim women, provide the basis for reassessing sacrificial and selfless love, protesting unjust religious and political systems, and dismantling romanticized notions of childcare. As a distinctive category of women's experience, motherhood may offer valuable perspectives necessary for remedying injustices that afflict mothers and children in particular, as well as (...)
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  33.  15
    Frans van Peperstraten (2009). Displacement or Composition? Lyotard and Nancy on the Trait d'Union Between Judaism and Christianity. International Journal for Philosophy of Religion 65 (1):29-46.
    In one of the essays in his recent book on Christianity, La déclosion (2005), Nancy discusses the relationship between Judaism and Christianity. Nancy opens this discussion with a reference to Lyotard’s book on this relationship: Un trait d’union (1993). Both Lyotard and Nancy examine a very early figure in the emergence of Christianity from Judaism—whereas Lyotard focuses on the epistles of Paul, Nancy reads the epistle of James. Lyotard concludes that the hyphen in the expression ‘Judeo-Christian’ actually (...)
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  34.  5
    Ioannis Kyriakakis (2012). Traditional African Religion, Cosmology and Christianity. Journal for the Study of Religions and Ideologies 11 (32):132-154.
    In this article I am applying the anthropological term of "cosmology" to the study of Christianity in order to place plural Christian settings under a wider methodological perspective. I am drawing on the findings of my fieldwork in Southwestern Ghana, where I met twelve different Christian denominations and five traditional healers operating in one village. I am sketching a concise image of the local Nzema cosmology and then I am launching an attempt to present its Christian equivalent. Informed by (...)
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  35.  17
    Weidong Cao (2008). A Critique of Social Radicalism: The Debate Between the Neo-Left and Liberalism. [REVIEW] Frontiers of Philosophy in China 3 (1):139-150.
    Compared with another founder of philosophical anthropology Max Scheler, Plessner is desolated by Chinese academe. His works have not been translated into Chinese systematically, and there are few articles about his life and thoughts. The reasons for this are complicated, but the most important point of these is that Plessner has paid most of his attention to the German problems. However, Plessner’s thought, especially his critique of social radicalism, enlightens us a lot. Plessner’s critique of modernity stimulates us to (...)
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  36.  3
    Michael J. Reiss (2014). What Significance Does Christianity Have for Science Education? In Michael R. Matthews (ed.), International Handbook of Research in History, Philosophy and Science Teaching. Springer 1637-1662.
    In a number of countries, issues to do with religion seem increasingly to be of importance in school science lessons and some other science educational settings, such as museums. This chapter begins by discussing the nature of religion and the nature of science and then looks at understandings of possible relationships between science and Christianity with particular reference to such issues as determinism, evolution and the uses to which advances in scientific knowledge may be put. It then goes on (...)
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  37.  4
    Paulo Fernando Carneiro Andrade (2010). O Cristianismo diante dos Desafios da Globalização Econômica e Cultural (Christianity before the challenges of economic globalization and cultural) - DOI: 10.5752/P.2175-5841.2009v7n15p110. [REVIEW] Horizonte 7 (15):110-121.
    O presente artigo objetiva refletir sobre os impactos da globalização econômica na cultura contemporânea. O processo acelerado de transformação da cultura e das relações sociais distingue-se de outros processos de mudança estrutural porque as mudanças no campo da economia desde a década de 1980 provocaram uma grave crise cultural. O que mais caracteriza os novos tempos é a expansão do mercado que se torna omniabrangente e omnipresente, transformando as relações humanas em relações de mercado. Globalização neoliberal e a expansão do (...)
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  38.  8
    Christoph Benn & Adnan A. Hyder (2002). Equity and Resource Allocation in Health Care: Dialogue Between Islam and Christianity. Medicine, Health Care and Philosophy 5 (2):181-189.
    Inequities in health and health care are one of the greatest challenges facing the international community today. This problem raises serious questions for health care planners, politicians and ethicists alike. The major world religions can play an important role in this discussion. Therefore, interreligious dialogue on this topic between ethicists and health care professionals is of increasing relevance and urgency. This article gives an overview on the positions of Islam and Christianity on equity and the distribution of resources in (...)
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  39.  3
    Sandu Frunza (2010). Aspects of the Connection Between Judaism and Christianity in Franz Rosenzweig's Philosophy. Journal for the Study of Religions and Ideologies 6 (18):181-205.
    The novelty in Rosenzweig’s new ways of thinking lies in the fact that, unlike the traditional view, in his thought philosophy is the discipline containing a subjective element, whereas religion is more objective since it is founded on revelation. These complementary differences help the philosopher rethink Judaism and Jewish identity in the context of the spiritual crisis of the secularized Judaism of his time. Starting with the analysis of this reconstruction of philosophy, this text attempts to present a balanced perspective (...)
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  40.  2
    Anita Strezova (2013). Overview on Iconophile and Iconoclastic Attitudes Toward Images in Early Christianity and Late Antiquity. Journal for the Study of Religions and Ideologies 12 (36):228-258.
    This study offers an overview of the opposing attitudes towards the image worship in the Early Christianity and the Late Antiquity. It shows that a dichotomy between creation and veneration of images on one side and iconoclastic tendencies on the other side persisted in the Christian tradition throughout the first seven centuries. While the representations of holy figures and holy events increased in number throughout theByzantine Empire, they led to a puritanical reaction by those who saw the practice of (...)
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  41.  1
    Pedro Paulo Alves dos Santos (2010). “Kosmos Kai politheia”. Sobre as interpretações contemporâneas da'ação política' na perspectiva dos fenômenos gnósticos antigos. Dialogos com klauck, H.-j. 'The religious context of early christianity. A guide to graecoroman religions'. [REVIEW] Principia 1 (20):21-44.
    The Current research seeks the study of the identity relationships in the early Christianity starting from the reception of Elements of the Religious Hellenism. These confluences advents previously of the relationships with the Judaism of Diaspora, in Egito Ptolomaico (LXX. séc. IV a.C), they are consolidated with the formation geopolitics and religious person of the Expansion of the Christianity in Minor Asia, during IIo Century. Through the exhibition of ‘The Religious Context of Early Christianity’ (KLAUS, 2000) we (...)
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  42.  19
    Andrew Collier (2001). Christianity and Marxism: A Philosophical Contribution to Their Reconciliation. Routledge.
    Christians and Marxists have co-operated in various forms of political work in recent decades, and, after earlier years of antagonism, thinkers on both sides have come to take the other seriously. The aim of this book is to get Christianity and Marxism to meet on terrain on which they might seem most opposed: their philosophical positions; and to do so without watering either down, but taking then full strength.
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  43.  15
    Matthew Eric Engelke & Matt Tomlinson (eds.) (2006). The Limits of Meaning: Case Studies in the Anthropology of Christianity. Berghahn Books.
    Meaning, Anthropology, Christianity Matt Tomlinson & Matthew Engelke The Uses of Meaning As Stanley Tambiah once said, "the various ways 'meaning' is ...
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  44. Ernest L. Fortin (1996). The Birth of Philosophic Christianity: Studies in Early Christian and Medieval Thought. Rowman & Littlefield.
    In Volume One of Ernest Fortin: Collected Essays, the renowned theologian and political philosopher examines various facets of the unique encounter between biblical religion and Greek philosophy during the early Christian centuries and the Middle Ages. Fortin's aim is to uncover the crucial issues to which this encounter gave rise, such as the sometimes troubling but immensely fruitful tension between divine revelation and philosophic reason. The book includes sections on St. Augustine and the refounding of Christianity; the encounter between (...)
     
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  45. Thomas Henry Huxley (1931). Agnosticism and Christianity, and Other Essays. Prometheus Books.
    Lectures on evolution -- On the physical basis of life -- Naturalism and supernaturalism -- The value of witness to the miraculous -- Agnosticism -- The Christian tradition in relation to Judaic Christianity -- Agnosticism and Christianity.
     
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  46. William McCuaig (ed.) (2009). Not Being God: A Collaborative Autobiography. Cup.
    Gianni Vattimo, a leading philosopher of the continental school, has always resisted autobiography. But in this intimate memoir, the voice of Vattimo as thinker, political activist, and human being finds its expression on the page. With Piergiorgio Paterlini, a noted Italian writer and journalist, Vattimo reflects on a lifetime of politics, sexual radicalism, and philosophical exuberance in postwar Italy. Turin, the city where he was born and one of the intellectual capitals of Europe, forms the core of his reminiscences, (...)
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  47. William McCuaig (ed.) (2010). Not Being God: A Collaborative Autobiography. Cup.
    Gianni Vattimo, a leading philosopher of the continental school, has always resisted autobiography. But in this intimate memoir, the voice of Vattimo as thinker, political activist, and human being finds its expression on the page. With Piergiorgio Paterlini, a noted Italian writer and journalist, Vattimo reflects on a lifetime of politics, sexual radicalism, and philosophical exuberance in postwar Italy. Turin, the city where he was born and one of the intellectual capitals of Europe, forms the core of his reminiscences, (...)
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  48. George Sylvester Morris (1975). Philosophy and Christianity: A Series of Lectures Delivered in New York, in 1883, on the Ely Foundation of the Union Theological Seminary. Regina Press.
    Religion and intelligence.--The philosophic theory of knowledge.--The absolute object of intelligence.--The Biblical theory of knowledge.--Biblical ontology: the absolute.--Biblical ontology: the world.--Biblical ontology: man.--Comparative philosophic content of Christianity.
     
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  49. Victor Nuovo (ed.) (2011). Vindications of the Reasonableness of Christianity. Oxford University Press Uk.
    This volume makes available for the first time critical editions of John Locke's A Vindication and A Second Vindication of the Reasonableness of Christianity, in which Locke defends his interpretation of the New Testament and of the Christian Religion against charges of heterodoxy. These works contribute greatly to our understanding of Locke's Christian commitments, which it is now recognized played an important role in shaping his philosophical opinions; they also demonstrate his sophistication as a biblical scholar, and the breadth (...)
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  50. Olga Sedakova (2010). Freedom to Believe: Essays and Letters. Bucknell University Press.
    Freedom to Believe is a powerful collection of philosophical and religious essays by a modern poet of distinction. It introduces a highly original and controversial thinker to the Western reader. Olga Sedakova's central philosophical thought lies in the notion of existential freedom in its association with the liberating power of the arts, especially poetry. These convictions place her firmly in the Russian and European classical cultural traditions, which, in turn, have deep roots in Christianity. Devoutly Orthodox yet fiercely independent (...)
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