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

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  1. 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.score: 84.0
    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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  2. 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.score: 80.0
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  3. Laurens ten Kate (2008). Intimate Distance: Rethinking the Unthought God in Christianity. Sophia 47 (3):327-343.score: 72.0
    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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  4. Walter Williamson Bryden (1940). The Christian's Knowledge of God. Toronto, the Thorn Press.score: 66.0
     
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  5. 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.score: 66.0
    Stephane Moses, Sistem si revelatie. Filosofia lui Franz Rosenzweig Bucuresti, Ed. Hasefer, Colectia Judaica, 2003.
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  6. Thomas C. Oden (1984/1992). The Living God. Harpersanfrancisco.score: 62.0
    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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  7. Hans Urs von Balthasar (2000). Theo-Logic: Theological Logical Theory. Ignatius Press.score: 60.0
    v. 1. Truth of the world -- v. 2 Truth of God -- v. 3. The spirit of truth.
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  8. Brand Blanshard (1974/1975). Reason and Belief. Yale University Press.score: 60.0
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  9. Crystal Bowman (2010). Will I See You Today? Standard Pub..score: 60.0
     
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  10. Ronald H. Nash (1982/1992). The Word of God and the Mind of Man. P&r Pub..score: 60.0
     
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  11. 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.score: 54.0
    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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  12. Nathan Söderblom (1933/1979). The Living God: Basal Forms of Personal Religion. Ams Press.score: 54.0
    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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  13. David Heywood (2003). Divine Revelation and Human Learning: A Christian Theory of Knowledge /C David Heywood. Ashgate.score: 50.0
    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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  14. Samuel Clarke (1998). A Demonstration of the Being and Attributes of God and Other Writings. Cambridge University Press.score: 48.0
    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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  15. Joseph Priestley (1987). Doctrines of Heathen Philosophy. Scholars' Facsimiles & Reprints.score: 48.0
     
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  16. Daniel J. Cook (2009). Leibniz on 'Prophets', Prophecy, and Revelation. Religious Studies 45 (3):269-287.score: 42.0
    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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  17. David Novak (2004). Is Natural Law a Border Concept Between Judaism and Christianity? Journal of Religious Ethics 32 (2):237-254.score: 42.0
    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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  18. Richard Viladesau (1990). The Trinity in Universal Revelation. Philosophy and Theology 4 (4):317-334.score: 42.0
    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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  19. W. S. Anglin (1990). Free Will and the Christian Faith. Oxford University Press.score: 42.0
    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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  20. 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.score: 42.0
     
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  21. 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.score: 42.0
  22. 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.score: 42.0
     
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  23. John Locke (2000). The Clarendon Edition of the Works of John Locke: The Reasonableness of Christianity: As Delivered In the Scriptures. Clarendon Press.score: 42.0
    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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  24. 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.score: 42.0
     
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  25. Hastings Rashdall (1910/1970). Philosophy and Religion. Westport, Conn.,Greenwood Press.score: 42.0
    Mind and matter.--The universal cause.--God and the moral consciousness.--Difficulties and objections.--Revelation.--Christianity.
     
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  26. 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.score: 42.0
     
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  27. 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.score: 42.0
     
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  28. Richard Swinburne (1993). Reply: A Further Defence of Christian Revelation. Religious Studies 29 (3):395 - 400.score: 40.0
    In response to Peter Byrne’s critical notice of my book "Revelation", I argue that if God is to put us in a position freely to choose to seek Him, we need some propositional revelation (about what he is like and how to worship him), but also some scope for sorting out the implications of that revelation. Both of these aims are satisfied if the Christian Bible with the normal tradition of how to interpret it are the vehicle (...)
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  29. Matthew A. Bloomer (2001). Judeo-Christian Revelation as a Source of Philosophical Reflection According to Étienne Gilson. Apollinare Studi.score: 38.0
     
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  30. David E. Smith (2009). Mormons and Evangelicals: Reasons for Faith. Gorgias Press.score: 36.0
    Introduction: Foundations of faith described -- Christian history : a brief overview -- The Apostolic Age (ca. A.D. 30-100 -- The Patristic Age (ca. A.D. 100-500) -- The Medieval Age (ca. A.D. 500-1500) -- The Reformation/counter-Reformation Age -- The Modern Age (ca. A.D. 1600-1950) -- The Postmodern Age (ca. A.D. 1950-present) -- Mormon and evangelical theology : a comparison -- Scripture and revelation -- God and humanity -- Church and temple -- Salvation and the afterlife -- Moral and social (...)
     
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  31. Robert Gascoigne (2001). The Public Forum and Christian Ethics. Cambridge University Press.score: 34.0
    This book addresses the question of the communication of Christian ethics in the public forum of liberal, pluralist societies. Drawing on debates in philosophy, theology and sociological theory, it relates the problem of communication to fundamental questions about the nature of liberal societies and the identity of Christian faith and the Christian community. With particular emphasis on Kantian and neo-Kantian ethics, it explores the link between autonomy and community in liberal societies. The theology of communio, expressed in revealed Christian traditions, (...)
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  32. Nico Vorster (2010). Christian Theology and Racist Ideology: A Case Study of Nazi Theology and Apartheid Theology. Journal for the Study of Religions and Ideologies 7 (19):144-161.score: 34.0
    This article focuses on the role that distorted Christian theology played in the construction of the racial ideologies of Nazism and Apartheid. The central theoretical argument is that these theologies were instrumental in sacralising the history of a specific group by creating origin myths, by idolising the ingroup, defining the outgroup, by providing racist ideologies with rituals and symbols and by creating final utopian solutions. The theological doctrines that were used are characterised by certain common features, such as a collectivist (...)
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  33. Ives Radrizzani (2006). Le concours de la révélation intérieure et de la révélation extérieure chez le premier Fichte,ou le christianisme comme béquille au théisme de la Doctrine de la Science. Archives de Philosophie 2:203-216.score: 32.0
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  34. David Burrell (2007). Review of Christian Jambet, The Act of Being: The Philosophy of Revelation in Mulla Sadra. [REVIEW] Notre Dame Philosophical Reviews 2007 (5).score: 30.0
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  35. George E. Hughes (1949). Revelation and Reason: The Christian Doctrine of Faith and Knowledge. By Emil Brunner; Translated by Olive Wyon. (London, Student Christian Movement Press Ltd. 1947. Pp. Xii + 440. Price 25s.). [REVIEW] Philosophy 24 (90):275-.score: 30.0
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  36. Peter Byrne (1993). Review: A Defence of Christian Revelation. [REVIEW] Religious Studies 29 (3):381 - 394.score: 30.0
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  37. Nicholas King (2012). Discernment of Revelation in the Gospel of Matthew (Religions and Discourse Vol. 30). By Frances Shaw. Pp. 370, Bern, Peter Lang, 2007, $74.95. The 'Drama' of the Messiah in Matthew 8 and 9: A Study From a Communicative Perspective (European University Studies Series XXIII). By Solomon Pasala. Pp. Xx, 345, Bern, Peter Lang, 2008, $100.95. Biblical Interpretation in Early Christian Gospels. Vol. 2: The Gospel of Matthew. Edited by Thomas R. Hatina . Pp. Xx, 232, London, T & T Clark, 2008, $130.00. [REVIEW] Heythrop Journal 53 (2):337-339.score: 30.0
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  38. Amir Dastmalchian (2008). Swinburne’s View of the Islamic Revelation. Journal of Shi‘a Islamic Studies 1 (4):95-106.score: 30.0
    Swinburne gives reasons for a religious enquirer to disregard the Islamic revelation and to accept the exclusive superiority of the Christian revelation. This essay attempts to explain Swinburne’s reasoning. An attempt is also made to explain what the Islamic revelation is. I argue that on Swinburne’s own account, the Islamic revelation should not be sidelined in favour of the Christian revelation.
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  39. Frank Granger (1903). Book Review:Reason and Revelation: An Essay in Christian Apology. J. R. Illingworth. [REVIEW] Ethics 13 (4):508-.score: 30.0
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  40. Richard Kroner (1959). Speculation and Revelation in the Age of Christian Philosophy. Philadelphia, Westminster Press.score: 30.0
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  41. Roger[from old catalog] Mehl (2011). The Condition of the Christian Philosopher. James Clarke & Co..score: 30.0
    The problem -- The Christian concept of truth -- Metaphysical experience and Christian dogmatics -- Understanding revelation -- The renewing of the mind -- The dialogue between the theologian and the philosopher -- Conclusion: The difficult condition of the Christian philosopher.
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  42. Roger Mehl (2011). The Condition of the Christian Philosopher. James Clarke & Co..score: 30.0
    The problem -- The Christian concept of truth -- Metaphysical experience and Christian dogmatics -- Understanding revelation -- The renewing of the mind -- The dialogue between the theologian and the philosopher -- Conclusion: The difficult condition of the Christian philosopher.
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  43. H. T. Engelhardt (1997). Holiness, Virtue, and Social Justice: Contrasting Understandings of the Moral Life. Christian Bioethics 3 (1):3-19.score: 28.0
    Being a Christian involves metaphysical, epistemological, and social commitments that set Christians at variance with the dominant secular culture. Because Christianity is not syncretical, but proclaims the unique truth of its revelation, Christians will inevitably be placed in some degree of conflict with secular health care institutions. Because being Christian involves a life of holiness, not merely living justly or morally, Christians will also be in conflict with the ethos of many contemporary Christian health care institutions which have (...)
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  44. G. T. Brown (2012). Discovery and Revelation: The Consciences of Christians, Public Policy, and Bioethics Debate. Christian Bioethics 18 (1):41-58.score: 26.0
    Health care begins as an act of conscience, which urges a response to the sick and holds caregivers accountable to moral standards that public authorities ultimately do not define. Conscience nonetheless expresses itself as a type of dialogue within oneself that is influenced by dialogue with others, especially with society in the form of civil law and professional standards. A well-formed conscience for health care relates the foundations of morality to health care practices and contributes sound moral judgment about them (...)
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  45. Kevin S. Diller (2011). Can Arguments Boost Warrant for Christian Belief? Warrant Boosting and the Primacy of Divine Revelation. Religious Studies 47 (2):185-200.score: 26.0
    It is well known that in Reformed circles there is significant doubt about the extent of the role natural theology might play in warranting Christian belief. I argue that even if we accept the core theological reservations and philosophical commitments shared by the likes of Karl Barth and Reformed epistemologists, there remains room for the arguments of natural theology to serve a vital, positive function. I offer a proposal for how we might think about the co-ordination of multiple sources of (...)
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  46. Jean-Luc Marion (2008). The Visible and the Revealed. Fordham University Press.score: 24.0
    The possible and revelation -- The saturated phenomenon -- Metaphysics and phenomenology: a relief for theology -- "Christian philosophy": hermeneutic or heuristic? -- Sketch of a phenomenological concept of the gift -- What cannot be said: Apophasis and the discourse of love -- The banality of saturation -- Faith and reason.
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  47. Ankur Barua (2013). The Problem of Criteria and the Necessity of Natural Theology. Heythrop Journal 54 (2):166-180.score: 24.0
    Most streams of Christianity have emphasized the unknowability of God, but they have also asserted that Christ is the criterion through whom we may have limited access to the depths of God, and through whose life and death we can formulate the doctrine of God as Triune. This standpoint, however, leads to certain complications regarding ‘translating’ the Christian message to adherents of other religious traditions, and in particular the question, ‘Why do you accept Christ as the criterion?’, is one (...)
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  48. T. Brian Mooney & Anthony Imbrosciano (2005). The Curious Case of Mr. Locke's Miracles. International Journal for Philosophy of Religion 57 (3):147 - 168.score: 24.0
    Locke considers miracles to be crucial in establishing the credibility and reasonableness of Christian faith and revelation. The performance of miracles, he argues, is vital in establishing the “credit of the proposer” who makes any claim to providing a divine revelation. He accords reason a pivotal role in distinguishing spurious from genuine claims to divine revelation, including miracles. According to Locke, genuine miracles contain the hallmark of the divine such that pretend revelations become intuitively obvious. This paper (...)
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  49. Theodore M. Drange, The Argument From the Bible (1996).score: 24.0
    Almost all evangelical Christians believe that the writing of the Bible was divinely inspired and represents God's main revelation to humanity. They also believe that the Bible contains special features which constitute evidence of its divine inspiration. This would be a use of the Bible to prove God's existence within natural theology rather than within revealed theology, since the book's features are supposed to be evident even to (open-minded) skeptics. Furthermore, since a divinely inspired work must be true, those (...)
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  50. Andrew Torrance (2013). Do You Have the Heart to Come to Faith? A Look at Anti‐Climacus' Reading of Matthew 11.6. Heythrop Journal 54 (5):n/a-n/a.score: 24.0
    In Practice in Christianity, Søren Kierkegaard's pseudonym, Anti-Climacus enters into an extended engagement with Matthew 11.6, ‘Blessed is he who takes no offense at me’. In so doing, he comes to an understanding that ‘the possibility of offense’ characterises the ‘crossroad’ at which one either comes to faith in Christ's revelation or rejects it. Such a choice, as he is well aware, cannot be made from a neutral standpoint, and so he is led to propose that it is (...)
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