Search results for 'resurrection' (try it on Scholar)

614 found
Sort by:
See also:
  1. Andrei A. Buckareff & Joel S. Van Wagenen (2010). Surviving Resurrection. International Journal for Philosophy of Religion 67 (3):123-139.score: 18.0
    In this paper we examine and critique the constitution view of the metaphysics of resurrection developed and defended by Lynne Rudder Baker. Baker identifies three conditions for an adequate metaphysics of resurrection. We argue that one of these, the identity condition, cannot be met on the constitution view given the account of personal identity it assumes. We discuss some problems with the constitution theory of personal identity Baker develops in her book, Persons and Bodies . We argue that (...)
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  2. Joanna K. Forstrom (2010). John Locke and Personal Identity: Immortality and Bodily Resurrection in 17th-Century Philosophy. Continuum.score: 18.0
    Introduction -- John Locke and the problem of personal identity : the principium individuationis, personal immortality, and bodily resurrection -- On separation and immortality : Descartes and the nature of the soul -- On materialism and immortality or Hobbes' rejection of the natural argument for the immortality of the soul -- Henry More and John Locke on the dangers of materialism : immateriality, immortality, immorality, and identity -- Robert Boyle : on seeds, cannibalism, and the resurrection of the (...)
    Direct download  
     
    My bibliography  
     
    Export citation  
  3. William J. Danaher Jr (2010). Music That Will Bring Back the Dead? Resurrection, Reconciliation, and Restorative Justice in Post-Apartheid South Africa. Journal of Religious Ethics 38 (1):115-141.score: 18.0
    This essay explores how the doctrine of the Resurrection informs theological reflection on reconciliation in post-Apartheid South Africa. It begins by establishing the fragile and liminal state of reconciliation, despite the efforts of the Truth and Reconciliation Commission. It then argues that the Resurrection offers an ecstatic and relational understanding of the human, which in turn provides a basis for advancing claims regarding human dignity and well-being. In conversation with the work of Oliver O'Donovan and James Alison on (...)
    Direct download (8 more)  
     
    My bibliography  
     
    Export citation  
  4. Stephen Bann (2010). Two Kinds of Historicism: Resurrection and Restoration in French Historical Painting. Journal of the Philosophy of History 4 (2):154-171.score: 18.0
    The historicist approach is rarely challenged by art historians, who draw a clear distinction between art history and the present-centred pursuit of art criticism. The notion of the 'period eye' offers a relevant methodology. Bearing this in mind, I examine the nineteenth-century phase in the development of history painting, when artists started to take trouble over the accuracy of historical detail, instead of repeating conventions for portraying classical and biblical subjects. This created an unprecedented situation at the Paris Salon, where (...)
    Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  5. James T. Turner Jr (forthcoming). No Explanation of Persons, No Explanation of Resurrection: On Lynne Baker's Constitution View and the Resurrection of Human Persons. International Journal for Philosophy of Religion:1-21.score: 18.0
    I don’t think Lynne Rudder Baker’s constitution view can account for personal identity problems of a synchronic or diachronic nature. As such, it cannot accommodate the Christian’s claim of eschatological bodily resurrection-a principle reason for which she gives this account. In light of this, I press objections against her constitution view in the following ways: First, I critique an analogy she draws between Aristotle’s “accidental sameness” and constitution. Second, I address three problems for Baker’s constitution view [‘Constitution Problems’ (CP)], (...)
    Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  6. Emmanuel Falque (2012). The Metamorphosis of Finitude: An Essay on Birth and Resurrection. Fordham University Press.score: 15.0
    This book starts off from a philosophical premise: nobody can be in the world unless they are born into the world.
    Direct download  
     
    My bibliography  
     
    Export citation  
  7. Stephen T. Davis (2001). Physicalism and Resurrection. In Kevin J. Corcoran (ed.), Soul, Body, and Survival. Ithaca: Cornell University Press.score: 15.0
  8. Hugh Chandler (2010). Wittgenstein on the Resurrection. Philosophical Investigations 33 (4):321-338.score: 12.0
    Wittgenstein probably did not believe in Christ's Resurrection (as an historical event), but he may well have believed that if he had achieved a higher level of devoutness he would believe it. His view seems to have been that devout Christians are right in holding onto this belief tenaciously even though, in fact, it's false. It's historical falsity, is compatible with its religious validity, so to speak. So far as I can see, he did not think that devout Christians (...)
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  9. Lynne Rudder Baker (2007). Persons and the Metaphysics of Resurrection. Religious Studies 43 (3):333-348.score: 12.0
    Theories of the human person differ greatly in their ability to underwrite a metaphysics of resurrection. This paper compares and contrasts a number of such views in light of the Christian doctrine of resurrection. In a Christian framework, resurrection requires that the same person who exists on earth also exists in an afterlife, that a postmortem person be embodied, and that the existence of a postmortem person is brought about by a miracle. According to my view of (...)
    Direct download (8 more)  
     
    My bibliography  
     
    Export citation  
  10. David Hershenov (2003). The Metaphysical Problem of Intermittent Existence and the Possibility of Resurrection. Faith and Philosophy 20 (1):24-36.score: 12.0
    If one does not possess an immaterial and immortal soul, then the prospect of conscious experience after death would appear to depend upon the metaphysical possibility of the resurrection of one’s biological life.[i] By “resurrection,” I don’t mean just the possibility that a dead but still existing and well preserved individual could be brought back to life. My contention is that the human organism can even cease to exist, perhaps as a result of cremation or extensive decay, and (...)
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  11. David B. Hershenov (2002). Van Inwagen, Zimmerman, and the Materialist Conception of Resurrection. Religious Studies 38 (4):451-469.score: 12.0
    Peter van Inwagen's brand of materialism leads him to speculate that God actually removes the deceased at the moment of death and replaces the corpse with a simulacrum that decays or is cremated. Dean Zimmerman offers an account of resurrection that is loyal to Peter van Inwagen's commitment to a materialist metaphysics, with its stress on the earlier life processes of an organism immanently causing its later ones, while maintaining that resurrection is possible without involving God in any (...)
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  12. Jonathan D. Jacobs & Timothy O'Connor (2010). Emergent Individuals and the Resurrection. European Journal for Philosophy of Religion 2 (2).score: 12.0
    We present an original emergent individuals view of human persons, on which persons are substantial biological unities that exemplify metaphysically emergent mental states. We argue that this view allows for a coherent model of identity-preserving resurrection from the dead consistent with orthodox Christian doctrine, one that improves upon alternatives accounts recently proposed by a number of authors. Our model is a variant of the “falling elevator” model advanced by Dean Zimmerman that, unlike Zimmerman’s, does not require a closest continuer (...)
    Direct download  
     
    My bibliography  
     
    Export citation  
  13. Eric Steinhart (2008). The Revision Theory of Resurrection. Religious Studies 44 (1):63-81.score: 12.0
    A powerful argument against the resurrection of the body is based on the premise that all resurrection theories violate natural laws. We counter this argument by developing a fully naturalistic resurrection theory. We refer to it as the revision theory of resurrection (the RTR). Since Hick’s replica theory is already highly naturalistic, we use Hick’s theory as the basis for the RTR. According to Hick, resurrection is the recreation of an earthly body in another universe. (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  14. Marc A. Hight (2007). Berkeley and Bodily Resurrection. Journal of the History of Philosophy 45 (3):443-458.score: 12.0
    : Establishing and defending the Christian faith serves as both a guide and a limit to Berkeley's intriguing metaphysics. I take Berkeley seriously when he says that his aim is to promote the consideration of God and the truth of Christianity. In this paper I discuss and engage Berkeley's superficially weak argument (which I call the natural analogy argument) in defense of the plausibility of the doctrine of bodily resurrection. When his immaterialist resources are properly applied, the argument has (...)
    Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  15. Robert Greg Cavin (1995). Is There Sufficient Historical Evidence to Establish the Resurrection of Jesus? Faith and Philosophy 12 (3):361-379.score: 12.0
    A number of Christian philosophers, most recently Gary R. Habermas and William Lane Craig, have claimed that there is sufficient historical evidence to establish the resurrection of Jesus conceived as the transformation of Jesus’ corpse into a living supernatural body that possesses such extraordinary dispositional properties as the inability to ever die again. I argue that, given this conception of resurrection, our only source of potential evidence, the New Testament Easter traditions, cannot provide adequate information to enable us (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  16. Lloyd Strickland (2010). The Doctrine of 'the Resurrection of the Same Body' in Early Modern Thought. Religious Studies 46 (2):163-183.score: 12.0
    The Judaeo-Christian belief in the general resurrection has long been troubled by the issue of personal identity, but prior to the advent of such concerns there existed a cognate concern about the identity not of the resurrected person, but of the resurrected person's body. Although this latter issue has exercised scholars of various ages, concern with it was particularly keen in early modern times. In this paper I chart the various ways bodily identity was conceived by early modern thinkers (...)
    Direct download (9 more)  
     
    My bibliography  
     
    Export citation  
  17. Michael Martin (1998). Why the Resurrection is Initially Improbable. Philo 1 (1):63-73.score: 12.0
    A strong case can be made that the initial probability of the Resurrection is very low even if one accepts the existence of a theistic God. Even sophisticated theists who maintain that God performs miracles believe that these are rare initially improbable events. Consequently, strong evidence is needed to overcome this initial improbability. In the case of the Resurrection there is no plausible theory why this event should have occurred; moreover, even if there is, it is unlikely that (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  18. Stephen T. Davis (2000). The Rationality of Resurrection for Christians. Philo 3 (1):41-51.score: 12.0
    The present paper is a rejoinder to Michael Martin’s “Reply to Davis” (Philo vol. 2, no. 1), which was a response to my “Is Belief in theResurrection Rational? A Response to Michael Martin” (ibid.), which was itself a response to Martin’s “Why the Resurrection is Initially Improbable” (Philo vol. 1, no. 1), which in turn was a critique of various of my own writings on resurrection, especially Risen Indeed: Making Sense of the Resurrection.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  19. Silas Langley (2001). Aquinas, Resurrection, and Material Continuity. Proceedings of the American Catholic Philosophical Association 75:135-147.score: 12.0
    Aquinas’s understanding of bodily resurrection can take two different directions. Either continuity of the soul alone is sufficient to reconstitute the same body as the pre-mortem body at the resurrection, or continuity of the matter of the pre-mortem body is also required. After arguing that Aquinas’s account of personal identity over time requires sameness of soul and sameness of body, I suggest that Aquinas’s two possible views on bodily resurrection are consistent with this account of personal identity (...)
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  20. Lynne Rudder Baker (2001). Material Persons and the Doctrine of Resurrection. Faith and Philosophy 18 (2):151-167.score: 12.0
    Many Christians assume that there are only two possibilities for what a human person is: either Animalism (the view that we are fundamentally animals) or Immaterialism (the view that we are fundamentally immaterial souls). I set out a third possibility: the Constitution View (the view that we are material beings, constituted by bodies but not identical to the bodies that now constitute us.) After setting out and briefly defending the Constitution View, I apply it to the doctrine of resurrection. (...)
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  21. Stephen T. Davis (1999). Is Belief in the Resurrection Rational? Philo 2 (1):51-61.score: 12.0
    This essay is a response to Michael Martin’s “Why the Resurrection Is Initially Improbable,” Philo, Vol. 1, No.1. I argue that Martin has not succeeded in achieving his aim of showing that the Resurrection is initially improbable and thus, by Bayes’s Theorem, implausible. I respond to five of Martin’s arguments: (1) the “particular time and place argument”; (2) the claim that there is no plausible Christian theory of why Jesus should have been incarnated and resurrected; (3) the claim (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  22. Michael Potts (1998). Aquinas, Hell, and the Resurrection of the Damned. Faith and Philosophy 15 (3):341-351.score: 12.0
    Based on themes in Aquinas, this paper adds to the defense of the doctrine of an eternal hell, focusing on the state of those in hell after the resurrection. I first summarize the Thomistic doctrine of the human person as a body-soul unity, showing why existence as a separated soul is truncated and unnatural. Next, I discuss the soul-body reunion at the resurrection, which restores an essential aspect of human nature, even for the damned. This reveals the love (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  23. Jonathan Loose (2013). The Metaphysics of Constitution and Accounts of the Resurrection. Philosophy Compass 8 (9):857-865.score: 12.0
    Some Christian materialists have argued for the possibility of resurrection given that persons are constituted by bodies, and constitution is not identity. Baker's constitutionist view claims superiority over animalist alternatives but offers only circular accounts of both personal identity over time and personhood. Corcoran's alternative approaches these questions differently but makes use of Zimmerman's ‘Falling Elevator Model’ of resurrection, which is rendered incoherent by its reliance on contingent identity. A recent constitutionist revision of this model succeeds only in (...)
    Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  24. Holmes Rolston, Creation and Resurrection.score: 12.0
    staggering fact; life renewed after death would be continuing miracle, but, just that: continuing miracle. My friends puzzle over my claim. "Well, I hadn't thought of it like that. You could be right. I agree that creation, or (they may prefer to say) nature is surprising. Still, science leads us to think that nature is all there is. Resurrection is supernatural, and..
    Translate to English
    | Direct download  
     
    My bibliography  
     
    Export citation  
  25. Johannes Haag (2010). Personhood, Bodily Self-Ascription, and Resurrection: An Kantian Approach. In Gasser G. (ed.), Personal Identity ans Resurrection. How do we survive our death. Ashgate. 127-143.score: 12.0
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  26. Michael Martin (2000). Christianity and the Rationality of the Resurrection. Philo 3 (1):52-62.score: 12.0
    In my “Reply to Davis” (Philo vol. 2, no. 1) I defended two theses: First, even for Christians the initial probability of the Resurrection is very low. Second, the historical evidence for the Resurrection is not strong enough to overcome this initial improbability. Consequently, I maintained that belief in the Resurrection is not rational even for Christians. In his latest reply, “The Rationality of Resurrection for Christians: A Rejoinder” (present issue), Stephen T. Davis emphasizes that he (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  27. Paul Blaschko (2010). Resurrection and Hylomorphism. Proceedings of the American Catholic Philosophical Association 84:65-74.score: 12.0
    My paper raises the question whether there are any tenable hylomorphic theories of post-mortem survival and resurrection compatible with Catholic Churchdoctrine. After considering what it would mean for such a theory to be compatible with Church doctrine, I raise three objections to which a hylomorphic theory would need to successfully respond in order to be considered tenable. In the final section of the paper, I argue affirmatively, that there are tenable hylomorphic theories. I then consider two contemporary theories and (...)
    No categories
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  28. Denis Edwards (2006). Resurrection of the Body and Transformation of the Universe in the Theology of Karl Rahner. Philosophy and Theology 18 (2):357-383.score: 12.0
    At the end of his life, Rahner pointed to the need for a fully systematic theology that brings out the inner relationship between Jesus Christ and the universe put before us by the natural sciences. In this article, it is argued that Rahner had long been pursuing this theological agenda. His various contributions on this topic arebrought together and discussed within a framework of six systematic elements that are found in his work: self-bestowal as the meaning and purpose of creation; (...)
    Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  29. Izabela Jurasz (2012). Résurrection de l'âme chez Bardesane. Chôra 9:399-427.score: 12.0
    L’oeuvre de Bardesane († 222), un philosophe chrétien gnosticisant de langue syriaque, nous est parvenue sous forme d’un traité, «Livre sur les lois des pays», et de nombreux fragments, souvent transmis par les adversaires de Bardesane et de ses disciples. Tel est le cas des quelques fragments sur la résurrection, conservés par Éphrem le Syrien († 373) dans un Discours contre Bardesane. L’analyse du texte, visant à séparer les positions de Bardesane et celles d’Éphrem, permet de proposer une nouvelle interprétation (...)
    No categories
    Translate to English
    | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  30. G. Morrison (2003). The Triune Drama of the Resurrection Via Levinas' Non-Phenomenology. Sophia 42 (2):79-97.score: 12.0
    The article aims to develop the philosophy of Emmanuel Levinas as a valuable new perspective in understanding the triune drama of the Resurrection. Firstly, the juxtaposition of Levinas’ thought and Christian theology will be argued for, followed by a development of von Balthasar’s Trinitarian theology of the Resurrection. Especially, Levinas’ non-phenomenological notion of “otherness” will be used to offer an understanding of the Risen Christ’s “Otherness” as communicating the non-phenomenality of Holy Saturday to the disciples. As a result, (...)
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  31. Christina Van Dyke (2007). Human Identity, Immanent Causal Relations, and the Principle of Non-Repeatability: Thomas Aquinas on the Bodily Resurrection. Religious Studies 43 (4):373 - 394.score: 12.0
    Can the persistence of a human being's soul at death and prior to the bodily resurrection be sufficient to guarantee that the resurrected human being is numerically identical to the human being who died? According to Thomas Aquinas, it can. Yet, given that Aquinas holds that the human being is identical to the composite of soul and body and ceases to exist at death, it's difficult to see how he can maintain this view. In this paper, I address Aquinas's (...)
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  32. James A. Keller (1988). Comtemporary Christian Doubts About the Resurrection. Faith and Philosophy 5 (1):40-60.score: 12.0
    In a recent issue of Faith and Philosophy, Stephen Davis argues that it is rational for supernaturalists, though not for naturalists, to believe in the resurrection of Jesus Christ in (roughly) the sense of an event which happened to Jesus in which Jesus, though he had truly died, was restored to life and consciousness and after which his living body left the tomb. After making some clarifications regarding supernaturalism and the concept of a miracle, I argue that Davis has (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  33. Alain Le Boulluec (forthcoming). La fonction des images et des comparaisons dans le Dialogue sur l'âme et la résurrection de Grégoire de Nysse. Chôra 9:125-147.score: 12.0
    The rhetorical and demonstrative function of images and comparisons in Gregory of Nyssa’s De anima et resurrectione is well known. They aim at warranting the faith in resurrection and making it desirable. The prospect of this study is to show that they belong to the progress of the debate such as Gregory has composed it. Their quality changes while the author moves from the philosophical likelihood to the truth of the Scriptures. He opposes one secular image to a biblical (...)
    No categories
    Translate to English
    | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  34. R. Robert Bater (1969). Towards a More Biblical View of the Resurrection. Interpretation 23 (1):47-65.score: 12.0
    “Discussions of the Resurrection have never been biblical enough.”.
    No categories
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  35. Andrei A. Buckareff & Joel S. Van Wagenen (2010). Surviving Resurrection. International Journal for Philosophy of Religion 67 (3):123 - 139.score: 12.0
    In this paper we examine and critique the constitution view of the metaphysics of resurrection developed and defended by Lynne Rudder Baker. Baker identifies three conditions for an adequate metaphysics of resurrection. We argue that one of these, the identity condition, cannot be met on the constitution view given the account of personal identity it assumes. We discuss some problems with the constitution theory of personal identity Baker develops in her book, Persons and Bodies. We argue that these (...)
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  36. Paul K. Moser (2004). Philosophy of Religion and Christian Resurrection. International Journal of Philosophical Studies 12 (1):61 - 69.score: 12.0
    This is a critical notice of Richard Swinburne's book, _The Resurrection of God Incarnate (Oxford University Press, 2003). It argues that Swinburne's epistemology fails to yield an adequate cognitive foundation for genuine knowledge that Jesus is the resurrected Lord of heaven and earth. It also indicates where to look for the needed cognitive foundation.
    No categories
    Direct download  
     
    My bibliography  
     
    Export citation  
  37. N. N. Trakakis (2013). Review Essay: Emmanuel Falque, The Metamorphosis of Finitude: An Essay on Birth and Resurrection. Journal of French and Francophone Philosophy 21 (2):163-166.score: 12.0
    A review of Emmanuel Falque, The Metamorphosis of Finitude: An Essay on Birth and Resurrection, trans. George Hughes ( New York: Fordham University Press, 2012).
    No categories
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  38. Gabriel Fackre (1992). I Believe in the Resurrection of the Body. Interpretation 46 (1):42-52.score: 12.0
    In confessing the bold words, “I believe in the resurrection of the body,” we Christians affirm that the corruptibilities that everywhere loom so large will not have the last word. To the contrary, resurrection—both Christ's and ours—is the hope by which we live and the light by which we see.
    No categories
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  39. William Hasker (2011). Materialism and the Resurrection: Are the Prospects Improving? European Journal for Philosophy of Religion 3 (1):83 - 103.score: 12.0
    In 1999 Dean Zimmerman proposed a "falling elevator model" for a bodily resurrection consistent with materialism. Recently, he has defended the model against objections, and a slightly different version has been defended by Timothy O’Connor and Jonathan Jacobs. This article considers both sets of responses, and finds them at best partially successful; a new objection, not previously discussed, is also introduced. It is concluded that the prospects for the falling-elevator model, in either version, are not bright.
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  40. Ulrich Luz (2011). The Resurrection of Jesus in Art. Interpretation 65 (1):44-55.score: 12.0
    In the New Testament, the resurrection of Jesus is not described as a visible event, and for this reason, the resurrection was not represented directly in visual arts for about 1,000 years. Direct representations of the resurrection as an event appeared only after 1000 C.E. They were concrete, and they objectivized and historicized the resurrection in a problematical way.
    No categories
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  41. Timothy O'Connor & Jonathan D. Jacobs (2010). Emergent Individuals and the Resurrection. European Journal for Philosophy of Religion 2 (2):69 - 88.score: 12.0
    We present an original ’emergent individuals’ view of human persons, on which persons are substantial biological unities that exemplify metaphysically emergent mental states. We argue that this view allows for a coherent model of identity-preserving resurrection from the dead consistent with orthodox Christian doctrine, one that improves upon alternatives accounts recently proposed by a number of authors. Our model is a variant of the "falling elevator" model advanced by Dean Zimmerman that, unlike Zimmerman’s, does not require a closest continuer (...)
    Direct download  
     
    My bibliography  
     
    Export citation  
  42. Pheme Perkins (1992). “I Have Seen the Lord” (John 20:18) Women Witnesses to the Resurrection. Interpretation 46 (1):31-41.score: 12.0
    If one goes to the fountainhead of the Gospel accounts concerning women as witnesses to Christ's resurrection, one has good reason to posit the following: (a) that women were the first to hear the Easter message; (b) that women, in gathering Jesus' disciples together again, played a crucial role in the founding of the earliest Christian community; and (c) that Mary Magdalene deserves a place in the creedal formulas that cite the names of those to whom the risen Christ (...)
    No categories
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  43. William P. Alston (1997). Biblical Criticism and the Resurrection. In Stephen Davis, Kendall T., O.’Collins Daniel & Gerald (eds.), The Resurrection. Oxford Up. 148-183.score: 12.0
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  44. Gary Chartier (2004). The Resurrection of God Incarnate. Conversations in Religion and Theology 2 (1):11 - 28.score: 12.0
    Richard Swinburne’s ’The Resurrection of God Incarnate’ offers a careful and complex argument designed to show that Jesus of Nazareth was God incarnate and that God raised him from death after his crucifixion. In this essay, I explain Swinburne’s unique argument for this proposition and develop five objections to contentions he makes in this course of elaborating this argument. The most significant is the suggestion that Swinburne fails to take seriously the possibility that Jesus did rise from the dead (...)
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  45. William Lane Craig (1997). John Dominic Crossan on the Resurrection of Jesus. In Stephen T. Davis, Daniel Kendall & Gerald O.’Collins (eds.), The Resurrection. Oxford Up.score: 12.0
    No categories
     
    My bibliography  
     
    Export citation  
  46. Schüssler Fiorenza & P. Francis (1997). The Resurrection of Jesus and Roman Catholic Fundamental Theology. In. In Stephen T. Davis, Daniel Kendall & Gerald O.’Collins (eds.), The Resurrection. Oxford Up. 213--48.score: 12.0
    No categories
     
    My bibliography  
     
    Export citation  
  47. R. Douglas Geivett (2001). Replies to Evan Fales: On the Evidence of Miracles and the Historicity of the Resurrection. Philosophia Christi 3 (1):53 - 60.score: 12.0
    In his critical commentary on my earlier essay, "The Evidential Value of Miracles," Evan Fales explores a series of general methodological issues in sympathy with David Hume and sets forth three arguments against the historicity of the resurrection of Jesus Christ, which it was not the purpose of my essay to defend but which I nevertheless affirmed. In response, I first address each of Fales’s critical asides and interpretive comments, and then respond to his claim that there are three (...)
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  48. Brian V. Johnstone (1997). Transformation Ethics: The Moral Implications of the Resurrection. In. In Stephen T. Davis, Daniel Kendall & Gerald O.’Collins (eds.), The Resurrection. Oxford Up. 339--360.score: 12.0
    No categories
     
    My bibliography  
     
    Export citation  
  49. Gerald O'Collins (1997). The Resurrection: The State of the Questions. In. In Stephen T. Davis, Daniel Kendall & Gerald O'Collins (eds.), The Resurrection. Oxford Up. 5--28.score: 12.0
    No categories
     
    My bibliography  
     
    Export citation  
  50. Calvin J. Roetzel (1992). “As Dying, and Behold We Live” Death and Resurrection in Paul's Theology. Interpretation 46 (1):5-18.score: 12.0
    As Second Corinthians reveals, Paul forged his theology of the resurrection on the anvil of crisis. In opposition to rival apostles who preached a gospel celebrating success and self, Paul links the resurrection with the crucifixion and exhorts the Corinthians to live not for themselves but “for him who for their sake died and was raised.”.
    No categories
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
1 — 50 / 614