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

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  1.  22
    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.  11
    George J. Brooke, Hindy Najman & Loren T. Stuckenbruck (eds.) (2008). The Significance of Sinai: Traditions About Sinai and Divine Revelation in Judaism and Christianity. Brill.
    the midrash, the advisability of staying at home during this festival is promoted through the dictum, “When you bind your lulav, bind your feet (restrain ...
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  3. H. Coward (1978). Scripture, Revelation and Consciousness in Christianity and Hinduism. Journal of Dharma 3 (3):238-253.
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  4. J. A. F. & Markus N. A. Bockmuehl (1993). Revelation and Mystery in Ancient Judaism and Pauline Christianity. Journal of the American Oriental Society 113 (3):506.
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  5.  17
    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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  6.  2
    Iulia Iuga (2010). Stephane Moses, Sistem si revelatie. Filosofia lui Franz Rosenzweig/ System and revelation. Franz Rosenzweig's Philosophy. Journal for the Study of Religions and Ideologies 3 (9):159-161.
    Stephane Moses, Sistem si revelatie. Filosofia lui Franz Rosenzweig Bucuresti, Ed. Hasefer, Colectia Judaica, 2003.
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  7.  4
    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 (...)
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  8. 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 (...)
     
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  9.  2
    Brand Blanshard (1974). Reason and Belief. Yale University Press.
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  10.  1
    Hans W. Blom (2014). Introduction. Grotiana 35 (1):1-18.
    _ Source: _Volume 35, Issue 1, pp 1 - 18 This introduction to the papers of the 2011 conference in Potsdam on De veritate aims to put the reception of the work during the Enlightenment into perspective, while introducing the several articles and their distinctive takes on Grotius and his theology. The importance of early-modern apologetics, its relations to natural theology, to rationalism and Deism, as well as to the changing self-image of Calvinism, are discussed. De veritate has been – (...)
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  11. Crystal Bowman (2010). Will I See You Today? Standard Pub..
     
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  12. Walter Williamson Bryden (1940). The Christian's Knowledge of God. Toronto, the Thorn Press.
     
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  13. Ronald H. Nash (1982). The Word of God and the Mind of Man. P&R Pub..
     
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  14. Thomas C. Oden (1984). The Living God. Harpersanfrancisco.
    A prominent scholar sets forth in plain, uncomplicated language the essence of two millennia of Christian thinking on the existence and nature of God, how Jesus reveals God, and what this means for the faithful today.
     
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  15. Nathan Söderblom & Friedrich Heiler (1966). Der Lebendige Gott Im Zeugnis der Religionsgeschichte Nachgelassene Gifford-Vorlesungen. E. Reinhardt.
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  16.  11
    Hans Urs von Balthasar (2000). Theo-Logic: Theological Logical Theory. Ignatius Press.
    v. 1. Truth of the world -- v. 2 Truth of God -- v. 3. The spirit of truth.
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  17.  10
    Jonathan Moo (2015). Climate Change and the Apocalyptic Imagination: Science, Faith, and Ecological Responsibility. Zygon 50 (4):937-948.
    The use of apocalyptic and post apocalyptic narratives to interpret the risk of environmental degradation and climate change has been criticized for too often making erroneous predictions on the basis of too little evidence, being ineffective to motivate change, leading to a discounting of present needs in the face of an exaggerated threat of impending catastrophe, and relying on a pre-modern, Judeo-Christian mode of constructing reality. Nevertheless, “Apocalypse,” whether understood in its technical sense as “revelation” or in its popular (...)
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  18.  67
    Daniel J. Cook (2009). Leibniz on 'Prophets', Prophecy, and Revelation. Religious Studies 45 (3):269-287.
    During Leibniz's lifetime, interest in the interpretation of the Bible and biblical prophecy became central to the theological and political concerns of Protestant Europe. Leibniz's treatment of this phenomenon will be examined in the light of his views on the nature of revelation and its role in his defence of Christianity. It will be argued that Leibniz's defence of the miracle of revelation (and its vehicle, biblical prophecy) – unlike his arguments on behalf of the core Christian (...)
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  19.  13
    Richard Viladesau (1990). The Trinity in Universal Revelation. Philosophy and Theology 4 (4):317-334.
    Traditionally it has been presumed that the knowledge of God’s triune nature could be derived only from positive Biblical revelation. However, the Second Vatican Council’s teaching on the universal possibility of true salvific faith implies that supernatural revelation also occurs outside Christianity. Karl Rahner’s explanation of the meaning of the Trinity as “concrete monotheism” raises the possibility of an implicit knowledge of God’s self-revelation as “Word” and “Spirit” in the experience of grace and its formulation in (...)
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  20.  3
    A. P. Kazhdan (1971). F. Engels on the Origins of Christianity. Russian Studies in Philosophy 10 (1):81-102.
    Engels is the author of three articles devoted to the origins of Christianity. In 1882 the magazine Per Sozialdemokrat carried his "Bruno Bauer and Early Christianity," conceived of as an evaluation of Bauer's contribution to the treatment of this complex problem. The following year, in the English journal Progress, Engels published an article titled "The Book of Revelation," a characterization of Christianity as it appears according to the Apocalypse of St. John. Finally, in 1894-1895, shortly before (...)
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  21. Marc Zvi Brettler (2008). Fire, Cloud, and Deep Darkness" (Deuteronomy 5:22) : Deuteronomy's Recasting of Revelation. In George J. Brooke, Hindy Najman & Loren T. Stuckenbruck (eds.), The Significance of Sinai: Traditions About Sinai and Divine Revelation in Judaism and Christianity. Brill
     
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  22. C. G. Challenger (2013). The Excellence of Revealed Religion: An Enquiry Into the Meaning of Revelation. Cambridge University Press.
    Originally published in 1928, this book examines the growth and decay of the view of Christianity as a revealed religion, as opposed to a 'religion of nature', and the development of the concept of 'revelation'. Challenger demonstrates how Christian thinkers over time conceived Christianity's relationship to prophecy and philosophy, and the various syntheses between faith and reason. This book will be of value to anyone with an interest in the history of Christianity and Christian philosophy.
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  23. Daniel J. Cook (2009). Leibniz on ‘Prophets’, Prophecy, and Revelation: DANIEL J. COOK. Religious Studies 45 (3):269-287.
    During Leibniz's lifetime, interest in the interpretation of the Bible and biblical prophecy became central to the theological and political concerns of Protestant Europe. Leibniz's treatment of this phenomenon will be examined in the light of his views on the nature of revelation and its role in his defence of Christianity. It will be argued that Leibniz's defence of the miracle of revelation – unlike his arguments on behalf of the core Christian mysteries of the Trinity and (...)
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  24. Paul Franks (2008). Sinai Since Spinoza : Reflections on Revelation in Modern Jewish Thought. In George J. Brooke, Hindy Najman & Loren T. Stuckenbruck (eds.), The Significance of Sinai: Traditions About Sinai and Divine Revelation in Judaism and Christianity. Brill
  25. James L. Kugel (2008). Some Unanticipated Consequences of the Sinai Revelation : A Religion of Laws. In George J. Brooke, Hindy Najman & Loren T. Stuckenbruck (eds.), The Significance of Sinai: Traditions About Sinai and Divine Revelation in Judaism and Christianity. Brill
     
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  26. John Locke (1998). The Clarendon Edition of the Works of John Locke: The Reasonableness of Christianity. Oxford University Press Uk.
    In 1695 John Locke published The Reasonableness of Christianity, an enquiry into the foundations of Christian belief. He did so anonymously, to avoid public involvement in the fiercely partisan religious controversies of the day. In the Reasonableness Locke considered what it was to which all Christians must assent in faith; he argued that the answer could be found by anyone for themselves in the divine revelation of Scripture alone. He maintained that the requirements of Scripture were few and (...)
     
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  27. Eva Mroczek (2008). Moses, David and Scribal Revelation : Preservation and Renewal in Second Temple Jewish Textual Traditions. In George J. Brooke, Hindy Najman & Loren T. Stuckenbruck (eds.), The Significance of Sinai: Traditions About Sinai and Divine Revelation in Judaism and Christianity. Brill
     
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  28.  29
    Richard Oxenberg, God, Goodness, and Evil: A Theological Dialogue.
    Can a rational religious faith be maintained in a world full of evils? In this theological dialogue two characters, the skeptical Simon and the man of faith, Joseph, grapple with this question. What follows is a wide-ranging conversation touching on the nature and meaning of morality, God, revelation, the Bible, evil, and the viability of faith itself.
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  29. Zuleika Rodgers (2008). Josephus' "Theokratia" and Mosaic Discourse : The Actualization of the Revelation at Sinai. In George J. Brooke, Hindy Najman & Loren T. Stuckenbruck (eds.), The Significance of Sinai: Traditions About Sinai and Divine Revelation in Judaism and Christianity. Brill
     
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  30. Ishay Rosen-Zvi (2008). Can the Homilists Cross the Sea Again? : Revelation in Mekilta Shirata. In George J. Brooke, Hindy Najman & Loren T. Stuckenbruck (eds.), The Significance of Sinai: Traditions About Sinai and Divine Revelation in Judaism and Christianity. Brill
     
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  31. Nathan Söderblom (1933). The Living God: Basal Forms of Personal Religion. Ams Press.
    Training and inspiration in primitive religion.--Religion as method. Yoga.--Religion as psychology. Jinism and Hinayana.--Religion as devotion. Bhakti.--Religion with a salvation fact. Mahayana. Bhakti in Buddhism.--Religion as fight against evil. Zarathustra.--Socrates. The religion of good conscience.--Religion as revelation in history.--The religion of incarnation.--Continued revelation.
     
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  32. Kim A. Sorensen (2006). Discourses on Strauss: Revelation and Reason in Leo Strauss and His Critical Study of Machiavelli. University of Notre Dame Press.
    "This is an excellent work that will lay just claim to being a major treatment of the most significant themes in the work of Leo Strauss. Sorensen's persuasive and original linking of Strauss's critical study of Machiavelli with Strauss on reason/revelation illuminates a new dimension of the philosopher's thought." —Walter Nicgorski, University of Notre Dame Leo Strauss has perhaps been more cited—and alternately vilified or revered—in the last ten years than during the productive years of his scholarly life. He (...)
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  33. Richard Swinburne (2007). Revelation: From Metaphor to Analogy. Oxford University Press Uk.
    Christianity and other religions claim that their books and creeds contain truths revealed by God. How can we know whether they do? Revelation investigates the claim of the Christian religion to have such revealed truths; and so considers which parts of the Bible are to be regarded as literal history, and which as metaphorical truth. This entirely rewritten second edition contains a long new chapter examining whether traditional Christian claims about personal morality can be regarded as revealed truths.
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  34. Samuel Clarke (1998). A Demonstration of the Being and Attributes of God and Other Writings. Cambridge University Press.
    Samuel Clarke was by far the most gifted and influential Newtonian philosopher of his generation, and A Demonstration of the Being and Attributes of God, which constituted the 1704 Boyle Lectures, was one of the most important works of the first half of the eighteenth century, generating a great deal of controversy about the relation between space and God, the nature of divine necessary existence, the adequacy of the Cosmological Argument, agent causation, and the immateriality of the soul. Together with (...)
     
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  35.  16
    Yitzhak Y. Melamed (2016). Review of Samuel Fleischacker, Divine Teaching and the Way of the World (Oxford University Press, 2011), Philosophical Review. Forthcoming. [REVIEW] Philosophical Review:151-154.
  36.  4
    David Novak (2004). Is Natural Law a Border Concept Between Judaism and Christianity? Journal of Religious Ethics 32 (2):237-254.
    With the passing of disputations between Jewish and Christian thinkers as to whose tradition has a more universal ethics, the task of Jewish and Christian ethicists is to constitute a universal horizon for their respective bodies of ethics, both of which are essentially particularistic being rooted in special revelation. This parallel project must avoid relativism that is essentially anti-ethical, and triumphalism that proposes an imperialist ethos. A retrieval of the idea of natural law in each respective tradition enables the (...)
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  37.  1
    Christoph Bultmann (2014). Grotius’s De Veritate Religionis Christianae in the Context of Eighteenth-Century Debates About Christian Apologetics and Religious Pluralism. Grotiana 35 (1):168-190.
    _ Source: _Volume 35, Issue 1, pp 168 - 190 While there is ample evidence for the popularity and influence up to the mid-eighteenth century of Grotius’s demonstration of the exclusive truth of the Christian religion, a fresh look at the reasons for the discontinuation of this line of apologetics can be attempted. In Germany in the late 1770s, G. E. Lessing claimed that all available arguments of Christian apologetics would ‘evaporate’ when analysed from a critical philosophical perspective. This did (...)
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  38. Marc D. Guerra (2001). Reason, Revelation, and Human Affairs: Selected Writings of James V. Schall. Lexington Books.
    This book is intended to serve as an introduction to the thought of James V. Schall, arguably one of the best, perhaps even the only, authentically Thomistic political scientist writing today. In contrast to main currents in contemporary Thomism, Schall remains conversant with the great tradition of political philosophy and therefore appreciates the complex and relatively imprecise nature of political reflection. In this book, the distinguished theorist addresses a wide range of subjects, including the question of overpopulation, the thought of (...)
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  39. Joseph Priestley (1987). Doctrines of Heathen Philosophy. Scholars' Facsimiles & Reprints.
     
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  40.  8
    David Heywood (2003). Divine Revelation and Human Learning: A Christian Theory of Knowledge /C David Heywood. Ashgate.
    For Christian education, this book provides a theological rationale for the use of methods of teaching and learning of educationally proven effectiveness.
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  41. Hastings Rashdall (1910). Philosophy and Religion. Westport, Conn.,Greenwood Press.
    Mind and matter.--The universal cause.--God and the moral consciousness.--Difficulties and objections.--Revelation.--Christianity.
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  42.  8
    Richard Oxenberg (2009). Toward Jewish-Christian Reconciliation: Some Theological Reflections. Interreligous Insight 7 (4).
    Both Christianity and Judaism have their basis in the Torah, the five central books of the Hebrew Bible that culminate in the revelation at Sinai. This very commonality, potentiality a source of mutual respect and concord, has played itself out, in the two thousand years since the advent of Christianity, in a disastrous rivalry of interpretation. Christians have interpreted their own religion in such a manner as to disallow the separate legitimacy of Judaism. Jews, in response, have (...)
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  43. 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 goodness, using the idea (...)
     
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  44.  21
    Robert C. Coburn (1996). God, Revelation and Religious Truth. Faith and Philosophy 13 (1):3-33.
    This paper begins with an explanation of why, despite their obscurity, Tillich’s writings have been attractive to a wide audience. I then describe some of the main features of his mature theological position and discuss a number of the central questions and difficulties to which this position gives rise. The discussion focuses on such questions as whether Tillich can justify holding his own “interpretations” of traditional Christian ideas to have a privileged status, whether the deliteralization of traditional Christian language is (...)
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  45.  4
    Fergus Kerr (1992). Revealing the Scapegoat Mechanism: Christianity After Girard. Royal Institute of Philosophy Supplement 32:161-175.
    The philosophy of religion, as commonly understood by Christians in both the Catholic and Reformed traditions, whether they think it a worthwhile enterprise or not, begins with arguments for the existence of a deity, proceeds to show that this deity is necessarily unique, eternal, and suchlike, and leaves it to reflection on divine revelation to consider whether this deity might be properly designated as ‘three persons in one nature’. Much later, after discussing the metaphysical implications of the incarnation of (...)
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  46.  10
    Leonard Lawlor (2006). “For the Creation Waits with Eager Longing for the Revelation”. Epoché: A Journal for the History of Philosophy 10 (2):359-377.
    Blindness has been a pervasive theme throughout Derrida’s career. But Derrida uses the word “blindness” only once in the title of one his works. This text is, ofcourse, Memoirs of the Blind, Mémoires d’aveugle, an essay he wrote for the catalogue for an exhibition he organized at the Louvre in 1990. I argue that Memoirs of the Blind is more than just a phase in Derrida’s deconstruction of the metaphysics of presence. Instead, it opens a larger, more ambitious project that (...)
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  47.  2
    Sarah Mortimer (2014). De Veritate. Grotiana 35 (1):75-94.
    _ Source: _Volume 35, Issue 1, pp 75 - 94 Grotius always claimed that De veritate was not a controversial work, but it was not as innocuous nor as straightforward as Grotius would have his reader believe. It was the theological counterpart to his groundbreaking De iure belli ac pacis and it offered a distinctive version of Christianity which could complement his system of natural and international law. Both works were built upon a particular conception of human nature and (...)
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  48.  4
    Owen Anderson (2008). Reason and Worldviews: Warfield, Kuyper, van Til and Plantinga on the Clarity of General Revelation and Function of Apologetics. Upa.
    After the challenges of the Enlightenment from philosophers such as David Hume, contemporary philosophers of religion tend to think that proof is not possible and that at best humans have arguments for the probability or plausibility of belief in God. But, Christianity maintains that humans should know God. This book explores attempts to respond to the Enlightenment challenges by thinkers at Princeton Theological like Benjamin Warfield. It considers Warfield's view of reason and knowledge of God, his debate with Abraham (...)
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  49. Lydia G. Cochrane (ed.) (2009). The Legend of the Middle Ages: Philosophical Explorations of Medieval Christianity, Judaism, and Islam. University of Chicago Press.
    This volume presents a penetrating interview and sixteen essays that explore key intersections of medieval religion and philosophy. With characteristic erudition and insight, Rémi_ _Brague focuses less on individual Christian, Jewish, and Muslim thinkers than on their relationships with one another. Their disparate philosophical worlds, Brague shows, were grounded in different models of revelation that engendered divergent interpretations of the ancient Greek sources they held in common. So, despite striking similarities in their solutions for the philosophical problems they all (...)
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  50. Lydia G. Cochrane (ed.) (2011). The Legend of the Middle Ages: Philosophical Explorations of Medieval Christianity, Judaism, and Islam. University of Chicago Press.
    This volume presents a penetrating interview and sixteen essays that explore key intersections of medieval religion and philosophy. With characteristic erudition and insight, Rémi_ _Brague focuses less on individual Christian, Jewish, and Muslim thinkers than on their relationships with one another. Their disparate philosophical worlds, Brague shows, were grounded in different models of revelation that engendered divergent interpretations of the ancient Greek sources they held in common. So, despite striking similarities in their solutions for the philosophical problems they all (...)
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