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

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  1.  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 (...)
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  2.  14
    Daniele Lorenzini (2012). Foucault, Christianity, and the Genealogy of the Regimes of Truth. Iride: Filosofia e Discussione Pubblica 25 (2):391-402.
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  3.  1
    Pierpaolo Antonello & William McCuaig (eds.) (2010). Christianity, Truth, and Weakening Faith: A Dialogue. Cup.
    The debate over the place of religion in secular, democratic societies dominates philosophical and intellectual discourse. These arguments often polarize around simplistic reductions, making efforts at reconciliation impossible. Yet more rational stances do exist, positions that broker a peace between relativism and religion in people's public, private, and ethical lives. _Christianity, Truth, and Weakening Faith_ advances just such a dialogue, featuring the collaboration of two major philosophers known for their progressive approach to this issue. Seeking unity over difference, Gianni (...)
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  4. Susan Emanuel (ed.) (2002). 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 (...)
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  5.  7
    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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  6.  33
    Nancy Pearcey (2005). Total Truth: Liberating Christianity From its Cultural Captivity. Crossway Books.
    In Total Truth, Nancy Pearcey offers a razor-sharp analysis of the split between public and private, fact and feelings.
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  7. Andrew Wright (2013). Christianity and Critical Realism: Ambiguity, Truth, and Theological Literacy. Routledge.
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  8.  57
    Stephen R. Palmquist (2012). To Tell the Truth on Kant and Christianity. Faith and Philosophy 29 (3):340-346.
    After reviewing the history of the “affirmative” approach to interpreting Kant’s Religion, I offer four responses to the symposium papers in the previous issue of Faith and Philosophy. First, incorrectly identifying Kant’s two “experiments” leads to misunderstandings of his affirmation of Christianity. Second, Kant’s Critical Religion expounds a thoroughgoing interpretation of these experiments, and was not primarily an attempt to confirm the architectonic introduced in Kant’s System of Perspectives. Third, the surprise positions defended by most symposium contributors render the (...)
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  9.  9
    Paul Edwards (1971). Kierkegaard and the 'Truth' of Christianity. Philosophy 46 (176):89 - 108.
    The Alleged Turning Point in European Philosophy Existentialists, especially those who follow either Heidegger or Jaspers, find a great deal objectionable in what they variously call ‘scientism’, ‘scientific rationalism’, and ‘positivism’. In this article I shall discuss one of the alleged defects of scientific rationalism, that it recognizes only one kind of truth—the kind that existentialists call ‘objective truth’. ‘One great achievement of existential philosophy,’ writes William Barrett, ‘has been a new interpretation of the idea of truth (...)
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  10. Gordon R. Lewis (1990). Testing Christianity's Truth Claims: Approaches to Christian Apologetics. Upa.
    In this outstanding defense of Christianity, the author compares and contrasts six methods of reasoning used by philosophers during the resurgence of evangelical beliefs in the latter half of the 20th century. He looks at the empirical, rational, presuppositional, mystical, existential and verificational methods that stimulate critical thought about God, as seen in the Jesus of history and in the teachings of Scripture. Originally published in 1976 by Moody Press.
     
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  11.  53
    Colin Davis (2012). Christianity, Truth, and Weakening Faith: A Dialogue. Common Knowledge 18 (2):365-365.
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  12.  63
    Christopher Hamilton (1998). Kierkegaard on Truth as Subjectivity: Christianity, Ethics and Asceticism. Religious Studies 34 (1):61-79.
    This paper is an exploration and interpretation of Kierkegaard's account of Christian belief. I argue that Kierkegaard believed that the Christian metaphysical tradition was exhausted and hence that there could be no defence of belief in God in purely rational terms. I defend this interpretation against objections, going on to argue that Kierkegaard thought it possible to defend a post-metaphysical conception of religious belief. I argue that Kierkegaard thought that such a defence was available if we understand correctly what it (...)
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  13. Natalie Depraz (forthcoming). Review-Michel Henry, I Am the Truth: Toward a Philosophy of Christianity, Trans. Susan Emanuel. Stanford: Stanford University Press, 2003. Ix+ 282 Pp. ISBN 0-8047-3780-0. [REVIEW] The New Yearbook for Phenomenology and Phenomenological Philosophy.
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  14.  6
    Daniel Lasker (1999). Popular Polemics and Philosophical Truth in the Medieval Jewish Critique of Christianity. Journal of Jewish Thought and Philosophy 8 (2):243-259.
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  15.  4
    Erik Meganck (2012). G. Vattimo, Christianity, Truth, and Weakening Faith. Tijdschrift Voor Filosofie 74 (2):408-409.
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  16.  10
    Kevin Hart (2010). Review of Gianni Vattimo, René Girard, Christianity, Truth, and Weakening Faith: A Dialogue. [REVIEW] Notre Dame Philosophical Reviews 2010 (12).
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  17.  5
    Zenon Szablowinski (2012). Religion and Conflict Resolution: Christianity and South Africa's Truth and Reconciliation Commission. By Megan Shore. Pp. Xviii, 211, Aldershot, Ashgate, 2009, $89.95. [REVIEW] Heythrop Journal 53 (3):526-527.
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  18. Paul Edwards (1971). Kierkegaard and the ‘Truth’ of Christianity. Philosophy 46 (176):89.
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  19.  8
    Brian Hebblethwaite (1988). The Ocean of Truth: A Defence of Objective Theism. Cambridge University Press.
    This short book offers an alternative reading of the impact of modernity on Christian faith to that advanced by Don Cupitt in his television series and book, The Sea of Faith. Hebblethwaite gives a spirited defense of belief in the objective reality of God and in life after death, as opposed to Cupitt's radically interiorized and expressivist view of religion. As attractive as many may find a denial of the traditional church doctrines in favor of an anti-metaphysical, non-dogmatic expressivist version (...)
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  20.  5
    Christine Helmer, Kristin De Troyer & Katie Goetz (eds.) (2003). Truth: Interdisciplinary Dialogues in a Pluralistic Age. Peeters.
    The volume relates the controversy concerning competing knowledge claims to truth.
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  21.  3
    Andrew Shanks (2001). What is Truth?: Towards a Theological Poetics. Routledge.
    In a culture where institutional religion is in decline there is a pressing need for new theological strategies. Andrew Shanks argues for a fresh 'theological poetics', providing an eloquent and original first step towards meeting these needs and an alternative strategy for reconciling Christian theology with poetic truth.
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  22. H. Russel Botman & Robin M. Petersen (eds.) (1996). To Remember and to Heal: Theological and Psychological Reflections on Truth and Reconciliation. Thorold's Africana Books [Distributor].
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  23. D. Stephen Long (2009). Speaking of God: Theology, Language, and Truth. Wililam B. Eerdmans Pub. Co..
    In this theological tour de force D. Stephen Long addresses a key question in current theological debate: the conditions of the possibility of God-talk, along ...
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  24. Arthur Frank Holmes (1977). All Truth is God's Truth. Intervarsity Press.
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  25.  5
    M. Lamberigts, L. Boeve & Terrence Merrigan (eds.) (2006). Theology and the Quest for Truth: Historical- and Systematic-Theological Studies. Peeters.
    In this volume a first collection of contributions to this project, from a diversity of angles and research subjects, is presented.
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  26. Barbara Rainey (2011). Growing Together in Truth: Character Stories for Families. Familylife Publishing.
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  27. John M. Rist (2008). What is Truth?: From the Academy to the Vatican. Cambridge University Press.
    This book studies the nature, growth and prospects of Roman Catholic culture, viewed as capable of appropriating all that is noble both from internal and external sources. John Rist tests his argument via a number of avenues: man's creation in the image of God and historical difficulties about incorporating women into that vision; the relationship between God's mercy and justice; the possibility of Christian aesthetics; the early development of the see of Rome as the source of an indispensable doctrinal unity (...)
     
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  28. Rudolf Schnackenburg (1967). The Truth Will Make You Free. Melbourne, Sheed & Ward.
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  29.  12
    John Roberts (2008). The 'Returns to Religion': Messianism, Christianity and the Revolutionary Tradition. Part II: The Pauline Tradition. Historical Materialism 16 (3):77-103.
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  30. Robert P. Scharlemann (1981). The Being of God: Theology and the Experience of Truth. Seabury Press.
     
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  31.  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 (...)
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  32. George Bosworth Burch (1972). Alternative Goals in Religion Love, Freedom, Truth. Mcgill-Queen's University Press.
    "Religions," Mahatma Gandhi once said, "are different roads converging to the same point." But in this stimulating assessment of Christianity, Buddhism, and Vedanta, Professor Burch develops the revolutionary theory that religions, starting from the same point, take divergent roads to different goals incompatible one with the other. Whereas Gandhi asks, "What does it matter that we take different roads so long as we reach the same goal?" Dr. Burch asks, "What does it matter that in taking different roads we (...)
     
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  33.  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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  34.  13
    Roderich Barth (2004). Absolute Wahrheit Und Endliches Wahrheitsbewusstsein: Das Verhältnis von Logischem Und Theologischem Wahrheitsbegriff - Thomas von Aquin, Kant, Fichte Und Frege. Mohr Siebeck.
    Originally presented as the author's thesis (doctoral - Halle-Wittenberg) under the title: Die Krise des theologischen Wahrheitsbegriffs.
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  35. Luis Fernando Figari (2006). La Búsqueda de la Verdad. Vida y Espiritualidad.
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  36. Wilfried Härle & Reiner Preul (eds.) (2009). Wahrheit. Evangelische Verlagsanstalt.
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  37. Piotr Moskal (2008). Religia I Prawda. Towarzystwo Naukowe Katolickiego Uniwersytetu Lubelskiego.
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  38.  2
    Aidan Nichols (2001). Say It is Pentecost: A Guide Through Balthasar's Logic. Catholic University of America Press.
    Say It Is Pentecost completes Aidan Nichols's presentation of the great theological trilogy of Hans Urs von Balthasar.
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  39. Robert Paul Roth (1973). Story and Reality. Grand Rapids,Eerdmans.
     
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  40. Anna Szklarska (2015). NIETZSCHE AND CHRISTIANITY. Hybris. Revista de Filosofía (29):102-125.
    NIETZSCHE AND CHRISTIANITY The article presents connections between philosophy of Nietzsche and the Christian tradition. Author's considerations are not restricted to how Nietzsche assessed Christianity and what he thought of it, but rather: did he reason aptly, did he grasp it correctly. It is a fact that Nietzsche fights with Christianity, which does not prevent him from internalizing some Christian themes in spite of having a very superficial and incomplete picture of it. There are unquestionable differences in (...)
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  41.  39
    Bruce Reichenbach (2010). Religious Realism. In Melville Stewart (ed.), Science and Religion in Dialogue. Wiley-Blackwell 1034--1052.
    In "Religious Realism," I trace the realism/nonrealism debate in religion, arguing that although religions are psychological and sociological phenomena, they make truth-claims about reality. I develop the epistemic religious nonrealism of Buddhism an contrast it with Christian realism, focusing particularly on Thomas Morris's treatment of the incarnation. In the end I argument that realism matters because of the content of religion, the importance of making truth claims, and for resolving the human predicament.
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  42.  31
    Genia Schönbaumsfeld, 'Objectively There is No Truth' - Wittgenstein and Kierkegaard on Religious Belief.
    Kierkegaard’s influence on Wittgenstein’s conception of religious belief was profound, but this hasn’t so far been given the attention it deserves . Although Wittgenstein wrote comparatively little on the subject, while the whole of Kierkegaard’s oeuvre has a religious theme, both philosophers have become notorious for refusing to construe religious belief in either of the two traditional ways: as a ‘propositional attitude’ on the one hand or as a mere ‘emotional response’ with no reference to the ‘real world’ on the (...)
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  43.  45
    Jonathan Malesic (2007). Illusion and Offense in Philosophical Fragments : Kierkegaard's Inversion of Feuerbach's Critique of Christianity. [REVIEW] International Journal for Philosophy of Religion 62 (1):43 - 55.
    The article shows the "Appendix" to Søren Kierkegaard's "Philosophical Fragments" to be a response to Ludwig Feuerbach's critique of Christianity. While previous studies have detected some influence by Feuerbach on Kierkegaard, they have so far discovered little in the way of specific responses to Feuerbach's ideas in Kierkegaard's published works. The article first makes the historical argument that Kierkegaard was very likely reading Feuerbach's "Essence of Christianity" while he was writing "Philosophical Fragments", as several of Kierkegaard's journal entries (...)
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  44.  2
    Andrew Wright (2016). Realists Divided by Epistemic Relativism. Morgan on Naturalism and Triune Christianity. Journal of Critical Realism 15 (1):72-91.
    In the following paper I explore various aspects of Jamie Morgan's recent review essay of my Christianity and Critical Realism. I suggest that his reading of the book is flawed on at least three counts: he misreads the book as a work of Christian apologetics rather than as an attempt to enrich debates surrounding the ‘spiritual turn’ in critical realism; his core claim that Christian theological science is closed to judgemental rationality in the public sphere is dependent on a (...)
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  45.  2
    I. R. Torrance (2003). Confidentiality and its Limits: Some Contributions From Christianity. Journal of Medical Ethics 29 (1):8-9.
    The issue is whether Christianity, of its nature, would seek to prevent a justifiable breach of confidentiality or could endorse it, under certain circumstances, as the act which is fundamentally more loving or more truthful. The individualistic nature of Western Christianity is noted. The Lutheran theologian Dietrich Bonhoeffer is used to show Christian support for dynamic rather than literal truth telling, and for awareness of the contexts and power relations within which persons stand.
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  46.  4
    C. R. Agera (2010). Truth of Freedom: A Study in Ratzinger. Journal of Human Values 16 (2):127-142.
    The title may be understood in three ways. Firstly, the truth under study is the truth about freedom. We speak of the truth of something, in as much as we presume that there are many misconceptions about that something, and it stands in need of clarification. Thus, the many misconceptions about freedom will have to be divested, if freedom is to be rightly grasped. Secondly, in the sense that there is a truth in the core of (...)
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  47.  4
    Gerald J. Beyer (2007). A Theoretical Appreciation of the Ethic of Solidarity in Poland Twenty-Five Years After. Journal of Religious Ethics 35 (2):207 - 232.
    The remarkable movement known as Solidarity recently celebrated its twenty-fifth anniversary in Poland. This essay provides a theoretical appreciation of the values and principles that guided and undergirded the movement, which greatly contributed to the fall of communism in Central and Eastern Europe. This systematic overview of the ethic of the Solidarity movement fills a lacuna in the field of ethics because ethicists who are interested in the concept of solidarity have largely overlooked the Polish experience of the 1980s. This (...)
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  48.  1
    William W. Clohesy (2009). The Separation of Church and State: Truth, Opinion, and Democracy. Public Affairs Quarterly 23 (1):49-66.
    The United States Constitution is arguably the greatest practical achievement of the Enlightenment. Yet most of the elements of the Constitution are borrowed from elsewhere. Its single wholly original component is the separation of church and state. The doctrine of separation has become controversial of late: Numerous ministers and politicians insist that the United States is in truth a "Christian nation" with Christian institutions that has been overtaken by secular humanism; they call for bringing the United States back to (...)
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  49. Luca D'Isanto (ed.) (2002). After Christianity. Cup.
    What has been the fate of Christianity since Nietzsche's famous announcement of the "death of God"? What is the possibility of religion, specifically Christianity, thriving in our postmodern era? In this provocative new book, Gianni Vattimo, leading Italian philosopher, politician, and framer of the European constitution, addresses these critical questions. When Vattimo was asked by a former teacher if he still believed in God, his reply was, "Well, I believe that I believe." This paradoxical declaration of faith serves (...)
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  50.  8
    Paul L. Holmer (2012). On Kierkegaard and the Truth. Cascade Books.
    An introduction to the problem -- A glance at a contemporary effort in Danish philosophy -- A new way of philosophizing -- The Bible and Christianity -- History and the sciencens -- Truth is subjectivity : some radical criticisms -- Truth is subjectivity : some logical considerations -- Some epistemological questions -- Kierkegaard and metaphysics -- Kierkegaard and the nature of philosophy -- Indirect communication -- Kierkegaard and the sermon -- Faith and Christianity.
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