Search results for 'Soul 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. Kallistos Ware (1999). The Soul in Greek Christianity. In M. James C. Crabbe (ed.), From Soul to Self. Routledge 49--69.
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  3. C. G. Bell (1957). Early Christianity: Arts and Soul. Diogenes 5 (19):18-31.
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  4.  10
    Charlene Embrey Burns (2003). "Soul-Less" Christianity and the Buddhist Empirical Self: Buddhist-Christian Convergence? Buddhist-Christian Studies 23 (1):87-100.
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  5.  3
    J. M. (1917). Book Review:The German Soul, in its Attitude Towards Ethics and Christianity, the State and War. Baron Friedrich von Hugel. [REVIEW] Ethics 27 (2):257-.
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  6.  4
    Michael A. Cantrell (2008). Christianity and the Soul of the University. Faith and Philosophy 25 (3):335-338.
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  7. Robert W. Ackerman (1962). The Debate of the Body and the Soul and Parochial Christianity. Speculum 37 (4):541-565.
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  8. James G. Colbert (ed.) (2014). Christianity and Philosophical Culture in the Fifth Century: The Controversy About the Human Soul in the West. St. Augustines Press.
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  9. Ernest Fortin & Stephen M. Brown (2014). Christianity and Philosophical Culture in the Fifth Century: The Controversy About the Human Soul in the West. St. Augustines Press.
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  10. Amy L. Sherman (1996). The Soul of Development: Biblical Christianity and Economic Transformation in Guatemala. Oxford University Press Usa.
    Ever since Max Weber started an argument about the role of Protestantism in jump-starting northern Europe's economic development, scholars have clashed over the influence of religion and culture on a society's economic prospects. Today, many wonder whether the "explosion" of Protestantism in Latin America will effect a similar wave of growth and democratization. In this book, Sherman compiles the results of her field study and national survey of 1000 rural Guatemalan households. She offers persuasive evidence that, in Guatemala and throughout (...)
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  11. Lp Schrenk (1990). Philoponus, John on the Immortal Soul+ the Interaction of Pagan Philosophy and Christianity. American Catholic Philosophical Quarterly 64:151-160.
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  12.  15
    P. T. Geach (2000). God and the Soul. St. Augustine's Press.
  13.  36
    Brandon L. Rickabaugh (2016). Responding to N.T. Wright's Rejection of the Soul. Heythrop Journal 57 (5):n/a-n/a.
    At a 2011 meeting of the Society of Christian Philosophers, N. T. Wright offered four reasons for rejecting the existence of soul. This was surprising, as many Christian philosophers had previously taken Wright's defense of a disembodied intermediate state as a defense of a substance dualist view of the soul. In this paper, I offer responses to each of Wright's objections, demonstrating that Wright's arguments fail to undermine substance dualism. In so doing, I expose how popular arguments against (...)
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  14.  3
    Timothy J. Golden (2012). From Epistemology to Ethics: Theoretical and Practical Reason in Kant and Douglass. Journal of Religious Ethics 40 (4):603-628.
    The aim of this essay is to provide a philosophical discussion of Frederick Douglass's thought in relation to Christianity. I expand upon the work of Bill E. Lawson and Frank M. Kirkland—who both argue that there are Kantian features present in Douglass as it relates to his conception of the individual—by arguing that there are similarities between Douglass and Kant not only concerning the relationship between morality and Christianity, but also concerning the nature of the soul. Specifically, (...)
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  15.  8
    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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  16.  39
    Michael Davis (2011). The Soul of the Greeks: An Inquiry. University of Chicago Press.
    The understanding of the soul in the West has been profoundly shaped by Christianity, and its influence can be seen in certain assumptions often made about the soul: that, for example, if it does exist, it is separable from the body, free, immortal, and potentially pure. The ancient Greeks, however, conceived of the soul quite differently. In this ambitious new work, Michael Davis analyzes works by Homer, Herodotus, Euripides, Plato, and Aristotle to reveal how the ancient (...)
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  17. Juan Cruz Cruz (2006). Inmortalidad Del Alma o Inmortalidad Del Hombre?: Introducción a la Antropología de Tomás de Aquino. Ediciones Universidad de Navarra.
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  18. Amadeo Muntané (2008). El Cerebro: Lo Neurológico y Lo Trascendental. Ediciones Universidad de Navarra, S.A..
  19. Geoffrey Webb (1962). An Introduction to the Cistercian De Anima. London, Aquin Press.
     
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  20. Gregory Shaw (2003). Theurgy and the Soul: The Neoplatonism of Iamblichus. Penn State University Press.
    _Theurgy and the Soul_ is a study of Iamblichus of Syria, whose teachings set the final form of pagan spirituality prior to the Christianization of the Roman Empire. Gregory Shaw focuses on the theory and practice of theurgy, the most controversial and significant aspect of Iamblichus's Platonism. Theurgy literally means "divine action." Unlike previous Platonists who stressed the elevated status of the human soul, Iamblichus taught that the soul descended completely into the body and thereby required the performance (...)
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  21.  3
    Arturo Andrés Roig (2011). Body-Soul Integration in Epicuro. Estudios de Filosofía Práctica E Historia de Las Ideas 13 (2):11-15.
    Las nociones de alma y cuerpo propuestas por Epicuro deben ser entendidas en relación con su "teoría atómica", en las que se destaca la tesis del "Clinamen", y algunos postulados de su doctrina moral. El Jardín epicúreo abrió sus puertas para el ingreso de la mujer, siguiendo tal vez a los cínicos. Leontion, epicúrea, llegó a ser regente de estudios. Los rasgos comunes que son posibles de señalar entre cinismo y epicureísmo se explican por lo demás por el papel que (...)
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  22. Michael Davis (2012). The Soul of the Greeks: An Inquiry. University of Chicago Press.
    The understanding of the soul in the West has been profoundly shaped by Christianity, and its influence can be seen in certain assumptions often made about the soul: that, for example, if it does exist, it is separable from the body, free, immortal, and potentially pure. The ancient Greeks, however, conceived of the soul quite differently. In this ambitious new work, Michael Davis analyzes works by Homer, Herodotus, Euripides, Plato, and Aristotle to reveal how the ancient (...)
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  23. Matsobane Manala (2016). A Therapeutic Community as a Relevant and Efficient Ecclesial Model in African Christianity. Hts Theological Studies 72 (4):1-8.
    This article sets forth the argument that Christian ministry in Africa must become socially and culturally informed and constructed or else it will not touch the African soul and thus remain superficial. Black African people aspire above everything else to experience fullness of life and wellbeing here and now, as demonstrated by their greetings that are actually an enquiry into each other's health and an expression of the wish for the other's good health and wellbeing. The mainline churches that (...)
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  24. Ellis Sandoz (2006). Republicanism, Religion, and the Soul of America. University of Missouri.
    As debates rage over the place of faith in our national life, Tocqueville’s nineteenth-century crediting of religion for shaping America is largely overlooked today. Now, in _Republicanism, Religion, and the Soul of America,_ Ellis Sandoz reveals the major role that Protestant Christianity played in the formation and early period of the American republic. Sandoz traces the rise of republican government from key sources in Protestant civilization, paying particular attention to the influence of the Bible on the Founders and (...)
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  25. Kevin Corcoran (ed.) (2001). Soul, Body, and Survival: Essays on the Metaphysics of Human Persons. Cornell University Press.
    This collection brings together cutting-edge research on the metaphysics of human nature and soul-body dualism.Kevin Corcoran's collection, Soul, Body, and ...
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  26.  9
    J. J. F. Durand (2007). The Many Faces of God: Highways and Byways on the Route Towards an Orthodox Image of God in the History of Christianity From the First to the Seventeenth Century. Sun Press.
    LANDSCAPING THE HUMAN SOUL In 1996 Lance Armstrong was diagnosed with stage-four testicular cancer. Doctors gave him a forty percent chance of survival. ...
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  27. Ernest L. Fortin (1959). Christianisme Et Culture Philosophique au Cinquième Siècle la Querelle de l''me Humaine En Occident. Etudes Augustiniennes.
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  28. Josef Goldbrunner (1958). Cure of Mind and Cure of Soul. [New York]Pantheon.
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  29. Michael Riddell (2002). Godzone: A Guide to the Travels of the Soul. Pilgrim Press.
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  30.  1
    Tommy Tenney (1998). The God Chasers: My Soul Follows Hard After Thee. Destiny Image.
    The paths of God chasers can be traced across the pages of history from Moses the stutterer, David the singer, and Paul the itinerant preacher to A. W. Tozer ...
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  31. Jim Wallis (1994). The Soul of Politics: Beyond "Religious Right" and "Secular Left". Harcourt Brace.
    Wallis draws on his experience in urban ghettos to show why traditional liberal and conservative options that emphasize either social justice or personal values fall short. He looks outside the traditional corridors of power to find solutions. Foreword by Garry Wills Preface by Cornel West.
     
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  32. 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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  33.  26
    Richard Schoenig (1998). Abortion, Christianity, and Consistency. Philosophy in the Contemporary World 5 (1):32-37.
    I describe three major areas in which I argue that Christians’ belief that abortion is morally wrong is inconsistent with other important abortion-related main-stream Christian beliefs or actions based on those beliefs. The three areas are: (1) abortion and soul-saving; (2) abortion prevention and violence; and (3) abortion and the fate of frozen fertilized human eggs. I make no direct argument about the moral status of abortion itself.
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  34.  15
    Corinna Delkeskamp-Hayes (2006). Why Patients Should Give Thanks for Their Disease: Traditional Christianity on the Joy of Suffering. Christian Bioethics 12 (2):213-228.
    Patristic teaching about sin and disease allows supplementing well-acknowledged conditions for a Christian medicine with further personal challenges, widely disregarded in Western Christianities. A proper appreciation of man's vocation toward (not just achieving forgiveness but) deification reveals the need to cooperate with the Holy Spirit's offer of grace toward restoring man's prefallen nature. Ascetical exercises designed at re-establishing the spirit's mastery over the soul distance persons from (even supposedly harmless) passion. They thus inspire the struggle towards emulating Christ's (self-crucifying) (...)
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  35.  2
    Ah Asgari Yazdi (2004). " Peace" as Islam's Essential Soul According to Qur'anic Teachings. In Mehdi Faridzadeh (ed.), Philosophies of Peace and Just War in Greek Philosophy and Religions of Abraham: Judaism, Christianity and Islam. Global Scholarly Publications
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  36.  1
    A. Gibson (2001). Searching for the Soul of the American Amalgam: A Reply to Paul Carrese. History of Political Thought 22 (1):166-176.
    Professor Carrese's constructive and insightful critique of my article ‘Ancients, Moderns and Americans: The Republicanism-Liberalism Revisited’ raises four points of disagreement between us. These include, first, Carrese's contention that I have improperly ignored the influence of Montesquieu's political thought, Protestant Christianity, and classic common-law thinking on the political thought of the American Founders; second, the question of how far the Founders sought to develop the moral character of the citizenry directly through constitutions and laws, especially acts designed to promote (...)
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  37. Dominic Erdozain (2015). The Soul of Doubt: The Religious Roots of Unbelief From Luther to Marx. Oxford University Press Usa.
    It is widely assumed that science is the enemy of religious faith. The idea is so pervasive that entire industries of religious apologetics converge around the challenge of Darwin, evolution, and the "secular worldview." This book challenges such assumptions by proposing a different cause of unbelief in the West: the Christian conscience. Tracing a history of doubt and unbelief from the Reformation to the age of Darwin and Karl Marx, Dominic Erdozain argues that the most powerful solvents of religious orthodoxy (...)
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  38.  41
    John Inglis (ed.) (2003). Medieval Philosophy and the Classical Tradition in Islam, Judaism, and Christianity. Routledgecurzon.
    The Islamic philosophical tradition was the privileged site for the study and continuation of the Classical philosophical tradition in the Middle Ages. An initial chapter on the history of Islamic philosophy sets the stage for sixteen articles on issues across the Islamic, Jewish and Christian traditions. The goal is to see the Islamic tradition in its own richness and complexity as the context of much Jewish intellectual work. Taken together, these two traditions provide the wider context to which Latin Christian (...)
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  39. John Peter Kenney (2015). Contemplation and Classical Christianity: A Study in Augustine. Oxford University Press Uk.
    After resolving to become a Catholic Christian, Augustine spent a decade trying to clarify his understanding of 'contemplation,' the interior presence of God to the soul. That long struggle yielded his classic account in the Confessions. This study explores Augustine's developing understanding of contemplation, beginning with his earliest accounts written before his baptism and ending with the Confessions. Chapter One examines the pagan monotheism of the Roman Platonists and the role of contemplation in their theology. Augustine's pre-baptismal writings are (...)
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  40. Basil Mitchell (ed.) (2013). Faith and Logic: Oxford Essays in Philosophical Theology. Routledge.
    When this book was originally published in 1957 there had been lively debates on the air and in the press about the bearing of modern philosophy upon Christianity, but there had been relatively little sustained discussion of the subject. This book of essays was the product of a small group of Oxford philosophers and theologians, who had met and talked informally for some years before writing it. It is an attempt to discuss with care and candour some of the (...)
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  41.  50
    Immanuel Kant (1909). Critique of Practical Reason. Dover Publications.
    The second of Kant’s three critiques, Critique of Practical Reason forms the center of Kantian philosophy. Kant establishes his role as a vindicator of the truth of Christianity in this work, published in 1788, and he approaches his proof by presenting positive affirmations of the immortality of the soul and the existence of God. The philosopher offers an argument concerning the summum bonum of life: people should not simply search after happiness, but follow the moral law and seek (...)
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  42.  47
    C. Stephen Evans & Brandon L. Rickabaugh (2015). What Does It Mean to Be a Bodily Soul? Philosophia Christi 17 (2):315-330.
    Evangelical scholars have recently offered criticisms of mind-body dualism from the disciplines of theology, philosophy, and neuroscience. We offer several arguments as to why these reasons for abandoning mind-body dualism fail. Additionally, we offer a positive thesis, a dualism that brings together the best aspects of the Cartesian view and the Thomistic view of human persons. The result is a substance dualism that treats the nature of embodiment quite seriously. This view explains why we, as souls, require a resurrected body (...)
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  43.  92
    Eleonore Stump (2003). Aquinas. Routledge.
    Few philosophers or theologians exerted as much influence on the shape of Medieval thought as Thomas Aquinas. He ranks amongst the most famous of the Western philosophers and was responsible for almost single-handedly bringing the philosophy of Aristotle into harmony with Christianity. He was also one of the first philosophers to argue that philosophy and theology could support each other. The shape of metaphysics, theology, and Aristotelian thought today still bears the imprint of Aquinas work. In this extensive and (...)
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  44.  17
    Erman Kaplama (2016). Heraclitean Critique of Kantian and Enlightenment Ethics Through the Fijian Ethos. Cosmos and History: The Journal of Natural and Social Philosophy 12 (1):143-165.
    Kant makes a much-unexpected confession in a much-unexpected place. In the Criticism of the third paralogism of transcendental psychology of the first Critique Kant accepts the irrefutability of the Heraclitean notion of universal becoming or the transitory nature of all things, admitting the impossibility of positing a totally persistent and self-conscious subject. The major Heraclitean doctrine of panta rhei makes it impossible to conduct philosophical inquiry by assuming a self-conscious subject or “I,” which would potentially be in constant motion like (...)
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  45. Vlad Alexandrescu (2013). Regius and Gassendi on the Human Soul. Intellectual History Review 23 (2):433-452.
    Reshaping the neo-Aristotelian doctrines about the human soul was Descartes’s most spectacular enterprise, which gave birth to some of the sharpest debates in the Republic of Letters. Neverthe- less, it was certainly Descartes’s intention, as already expressed in the Discours de la méthode, to show that his new metaphysics could be supplemented with experimental research in the field of medicine and the conservation of life. It is no surprise then that several natural philosophers and doctors, such as Henricus Regius (...)
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  46.  9
    Charles T. Wolfe (2016). “The ‘Physiology of the Understanding’ and the ‘Mechanics of the Soul’: Reflections on Some Phantom Philosophical Projects”. Quaestio 16.
    In reflecting on the relation between early empiricist conceptions of the mind and more experimentally motivated materialist philosophies of mind in the mid-eighteenth century, I suggest that we take seriously the existence of what I shall call ‘phantom philosophical projects’. A canonical empiricist like Locke goes out of his way to state that their project to investigate and articulate the ‘logic of ideas’ is not a scientific project: “I shall not at present meddle with the Physical consideration of the Mind” (...)
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  47.  84
    Owen J. Flanagan (2003). The Problem of the Soul: Two Visions of Mind and How to Reconcile Them. Basic Books.
    Traditional ideas about the basic nature of humanity are under attack as never before. The very attributes that make us human--free will, the permanence of personal identity, the existence of the soul--are being undermined and threatened by the current revolution in the science of the mind. If the mind is the brain, and therefore a physical object subject to deterministic laws, how can we have free will? If most of our thoughts and impulses are unconscious, how can we be (...)
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  48. Richard Swinburne (1986). The Evolution of the Soul. Oxford University Press.
    This is a revised and updated version of Swinburne's controversial treatment of the eternal philosophical problem of the relation between mind and body. He argues that we can only make sense of the interaction between the mental and the physical in terms of the soul, and that there is no scientific explanation of the evolution of the soul.
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  49.  34
    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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  50. Joshua Wilburn (2013). Moral Education and the Spirited Part of the Soul in Plato's Laws. Oxford Studies in Ancient Philosophy 45:63.
    In this paper I argue that although the Republic’s tripartite theory of the soul is not explicitly endorsed in Plato’s late work the Laws, it continues to inform the Laws from beneath the surface of the text. In particular, I argue that the spirited part of the soul continues to play a major role in moral education and development in the Laws (as it did in earlier texts, where it is characterized as reason’s psychic ‘ally’). I examine the (...)
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