About this topic
Summary See the summary of ‘<a href="http://philpapers.org/browse/christianity">Christianity</a>’. In this category you find texts that do not fit into the sibling categories. Also edited books whose parts fit into various sibling categories.
Key works Philosophical investigations of Christian doctrines often are classified as ‘philosophical theology’. Anthologies are Flint & Rea 2009 and Rea 2009 (two volumes). Also the term ‘analytic theology‘ is used. Crisp & Rea 2009 is an anthology with this title.
Introductions The anthologies listed above provide introductions. Davis 2006 is an introduction too.
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Siblings:History/traditions: Christianity, Misc
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  1. C. P. A. (1957). The Essence of Christianity. [REVIEW] Review of Metaphysics 10 (4):718-718.
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  2. F. A. (1917). Book Review:The Origin and Meaning of Christianity. Gilbert T. Sadler. [REVIEW] Ethics 28 (1):131-.
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  3. Nicholas Adams (2000). The Present Made Future. Faith and Philosophy 17 (2):191-211.
    It is well-known that Karl Rahner studied with Heidegger, but although there has been some recent interest in Rahner’s eschatology, it is rarely recognised how substantially Rahner’s discussion of the future draws on Heidegger’s earlier writings on time. At the same time, it is increasingly desirable to show how technical issues in theology bear upon concrete political practice in the public sphere. This article shows the extent of Rahner’s use of Heidegger and explains how Rahner’s understanding of the future relates (...)
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  4. Paul D. Adams (2015). Christianity and Religious Diversity: Clarifying Christian Commitments in a Globalizing Age. [REVIEW] Philosophia Christi 17 (1):230-235.
    This is a sweeping treatment of navigating the difficulties of engaging a religiously pluralistic culture and offers sage and compassionate advice from one of the leading Christian thinkers today. His special treatment of Buddhism is engaging and should be carefully considered by all. Whether believer, nonbeliever, or none, this book engages all readership with careful research and deserves a wide audience.
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  5. Robert Merrihew Adams (1994). Leibniz's Examination of the Christian Religion. Faith and Philosophy 11 (4):517-546.
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  6. Peter Admirand (2013). Embodying an 'Age of Doubt, Solitude, and Revolt' Christianity Beyond 'Excarnation' in A Secular Age. Heythrop Journal 54 (6):905-920.
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  7. Peter Admirand (2010). Embodying an ‘Age of Doubt, Solitude, and Revolt’1: Christianity Beyond ‘Excarnation’ in a Secular Age. Heythrop Journal 51 (6):905-920.
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  8. Muhammad Iqbal Afaqi (2011). Knowledge of God: A Comparative Study of Christian and Islamic Epistemologies. National Book Foundation.
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  9. David W. Aiken (1996). Kierkegaard's “Three Stages”. Faith and Philosophy 13 (3):352-367.
    The purpose of this paper is to explore an hypothesis rather than draw any unassailable conclusions. I argue that there is a fundamental tension between the sub-Christian account of the “Three Stages” presented in the earlier pseudonymous writings and the explicitly Christian account presented in the Anti-Climacean and later acknowledged writings. The earlier version is that of a progress from spiritless “immediacy” toward more complete integrations of the self, culminating in authentic religious faith; while the later is that of a (...)
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  10. Kapumba Akenda & C. Jean (2006). Philosophie Et Problèmes du Christianisme Africain: Pour Une Philosophie Chrétienne de la Vie. Facultés Catholiques de Kinshasa.
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  11. Shabbir Akhtar (1990). The Light in the Enlightenment: Christianity and the Secular Heritage. Grey Seal.
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  12. William Foxwell Albright (1957). From the Stone Age to Christianity. Garden City, N.Y., Doubleday.
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  13. R. F. Aldwinckle (1967). Is There a Christian Philosophy? Religious Studies 2 (2):233.
    Introduction: DURING the past twenty years philosophers have many times asked and answered the question : Is there a Christian Philosophy? Up to 1928 the existence of a Christian Philosophy was hardly denied. In that year the historian of philosophy,. Monsieur Brehier, raised a doubt: in three talks entitled "Y a-t-il une philosophie chretienne?" the Sorbonne professor put the question and answered: No; there is no such thing as a Christian Philosophy,. because-there cannot be; a Christian Philosophy is an intrinsie (...)
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  14. Alena Alexandrova, Aukje van Rooden, Laurens ten Kate & Ignaas Devisch (eds.) (2012). Re-Treating Religion: Deconstructing Christianity with Jean-Luc Nancy. Fordham University Press.
    Re-treating Religion is the first volume to analyze his long-term project The Deconstruction of Christianity,especially his major statement of it in Dis-Enclosure.Nancy conceives monotheistic religion and secularization not as opposite ...
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  15. Cyril Alington (1936). Can We Believe in God? London: Rich & Cowan.
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  16. C. K. Allen (1924). II.—Christianity and the Common Law. Australasian Journal of Psychology and Philosophy 2 (4):293-296.
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  17. C. K. Allen (1924). Christianity and the Common Law. Australasian Journal of Philosophy 2 (4):293 – 296.
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  18. Henry E. Allison (1967). Christianity and Nonsense. Review of Metaphysics 20 (3):432 - 460.
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  19. Gordon T. Allred (ed.) (1979). God the Father. Deseret Book Co..
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  20. William Alston (2005). Two Cheers for Mystery! In Andrew Dole & Andrew Chignell (eds.), God and the Ethics of Belief: New Essays in Philosophy of Religion. Cambridge University Press.
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  21. William P. Alston (1997). Swinburne and Christian Theology. [REVIEW] International Journal for Philosophy of Religion 41 (1):35-57.
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  22. William P. Alston (1995). Realism and the Christian Faith. International Journal for Philosophy of Religion 38 (1/3):37 - 60.
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  23. William P. Alston (ed.) (1989). Divine Nature and Human Language: Essays in Philosophical Theology. Cornell University Press.
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  24. Franz Altheim (1972). Christianity by the Red Sea. Vol. I. Philosophy and History 5 (2):185-191.
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  25. Anand Amaladass (ed.) (2005). Indian Christian Thinkers. Satya Nilayam Publications.
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  26. A. K. Anderson (2008). Marilyn McCord Adams, Christ and Horrors: The Coherence of Christology (Current Issues in Theology, No. 4). International Journal for Philosophy of Religion 64 (3):161-165.
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  27. K. C. Anderson (1915). “Christianity Old and New”. The Monist 25 (4):596-615.
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  28. Demetres Angeles (2004). Aisthetike Vyzantine He Ennoia Tou Kallous Ston Mega Vasileio.
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  29. Peter Adam Angeles (1974). The Problem of God. Columbus, Ohio, Merrill.
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  30. Harold Anson (1943). I Believe in God. London: F. Muller.
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  31. Edward Anwyl (1905). The Philosophy of Primitive Christianity, or, Thoughts on the Place of Christianity in its Historical Setting.
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  32. A. C. Armstrong & Josiah Royce (1914). The Problem of Christianity. Philosophical Review 23 (1):71.
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  33. C. B. Armstrong (1956). Christianity and History. Hibbert Journal 55:131.
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  34. Piotr Aszyk & Halyna Zabytivska (2004). Views of Early Christian and Scholastic Thinkers on the Issue of Withdrawing a Medical Treatment. Forum Philosophicum: International Journal for Philosophy 9:125-126.
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  35. Miles J. Austin (2009). How Was I Supposed to Know That God has Created a Perfect World/Universe? Laredo.
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  36. Paul D. L. Avis (1995). Faith in the Fires of Criticism Christianity in Modern Thought.
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  37. Lewis Ayres & Gareth Jones (eds.) (1998). Christian Origins: Theology, Rhetoric, and Community. Routledge.
    This collection is an exploration of the historical course and nature of early Christian theological traditions. The contributors reconsider classic themes and texts in the light of the existing traditions of interpretation. They offer critiques of early Christian ideas and texts and they consider the structure and origins of standard modern readings of these ideas and texts. Christian Origins provides a fresh and often ground-breaking analysis of the origins of Christian thought and offers a comprehensive and synchronic overview of the (...)
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  38. H. E. Baber, Eucharist as Icon.
    Presence as ordinarily understood requires spatio-temporal proximity. If however Christ’s presence in the Eucharist is understood as spatio-temporal proximity it would take a miracle to secure multiple location and an additional miracle to cover it up so that the presence of Christ wherever the Eucharist was celebrated made no empirical difference. And, while multiple location is logically possible, such metaphysical miracles—miracles of distinction without difference, which have no empirical import—are problematic. I propose an account of Eucharist according to which Christ (...)
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  39. Kenneth E. Bailey (1976). God is ...: Dialogues on the Nature of God for Young People. Mandate Press.
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  40. Page Bailey (1968). Commitments and Consequences. Philadelphia: Lippincott.
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  41. John Baillie (1959). Our Knowledge of God. New York: Scribner.
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  42. Erik Baldwin (2006). Could the Extended Aquinas/Calvin Model Defeat Basic Christian Belief? Philosophia Christi 8 (2):383-399.
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  43. James Robert Ballantyne, Christianity Contrasted with Hindū Philosophy.
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  44. Caroline P. Hammond Bammel, Lionel R. Wickham & Christopher Stead (1993). Christian Faith and Greek Philosophy in Late Antiquity Essays in Tribute to George Christopher Stead, Ely Professor of Divinity, University of Cambridge , in Celebration of His Eightieth Birthday, 9th April 1993.
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  45. Paul Friesen Barkman (1965). Man in Conflict. Grand Rapids: Zondervan Pub. House.
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  46. James Barr (1903). Christianity and War, Lectures.
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  47. Alfred Barrett & John Daniel Morell (1850). Discourse on the Modern Mental Philosophy, Viewed in its Aspects on Christianity, with Strictures on That Exposition of It Presented by J.D. Morell in His Philosophy of Religion.
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  48. F. R. Barry (1933). Christianity & Psychology. London: Student Christian Movement Press.
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  49. David Basinger & Randall Basinger (eds.) (1986). Predestination and Free Will: Four Views of Divine Sovereignty and Human Freedom. Intervarsity Press.
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  50. Alden Bass (2013). Christianity in the Greco-Roman World: A Narrative Introduction. By Moyer Hubbard. Pp. Xix, 320, Peabody, MA, Hendrickson Publishers, 2010, $24.99. [REVIEW] Heythrop Journal 54 (1):123-123.
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