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1069 found
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  1. Problems of Religious Luck, Chapter 1: Kinds of Religious Luck: A Working Taxonomy.Guy Axtell - manuscript
    Although there has been little written to date that speaks directly to problems of religious luck, described in other terms these problems have a long history. Contemporary contributors to the literature have referred to “soteriological luck” (Anderson 2011) “salvific luck” (Davidson 1999) and “religious luck” (Zagzebski 1994). Using “religious” as the unifying term, Part I of this monograph begins with the need a more comprehensive taxonomy. Serious philosophic interest in moral and epistemic luck took hold only after comprehensive taxonomies for (...)
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  2. Problems of Religious Luck, Chapter 2: The New Problem of Religious Luck.Guy Axtell - manuscript
    One main kind of etiological challenge to the well-foundedness of someone’s belief is the consideration that if you had a different education/upbringing, you would very likely accept different beliefs than you actually do. Although a person’s religious identity and attendant religious beliefs are usually the ones singled out as targets of such “contingency” or “epistemic location” arguments, it is clear that a person’s place and time has a conditioning effect in all domains of controversial views, and over all of what (...)
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  3. The Burning Bush.Steven M. Duncan - manuscript
    In this paper, I present some ruminations on Hume's argument from miracles and the distorted view of rationality that it reflects (along with religious skepticism generally) contrasting it with what I take to be a better account of rationality, one more sympathetic - at least less hostile - to religious claims.
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  4. Theism and Christianity.Steven M. Duncan - manuscript
    In this essay, I investigate the implications for the discussion of theism in philosophy of religion for the beliefs of ordinary Christians and conclude that, in light of its historical development, those implications are minimal.
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  5. What's Love Got to Do with It?Steven M. Duncan - manuscript
    I examine the notion of the authoritative command of divine love developed by Paul Moser in his book The Elusive God. Using a Calvinist objection to Moser's contention that God must love every one, including His enemies, I conclude that the notion of an authoritative command of divine love is paradoxical. I then offer a resolution of this paradox on terms that I judge to be in line with Moser's intentions.
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  6. Can a Christian Be a Mycologist?Steven M. Duncan - manuscript
    I agree with about 95% of what Paul Moser has written in his book The Elusive God. However, I have three main points of disagreement with Moser, two of which I ventilate in this paper. The third I discuss in my paper "What's Love Got to Do with It?" also on this website.
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  7. Gods Revisited.Steven M. Duncan - manuscript
    Inspired by Paul Moser's recent work, this paper presents a new parable on the topic of belief and unbelief in the tradition of Wisdom, Flew and Mitchell. -/- This paper was read at the annual POH Symposium at Lake Wenatchee, WA in May, 2010. An edited version of this paper has appeared in the second issue of the Seattle Critical Review (online).
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  8. Knowing in the Teeth of the Diallelus - How Rightly Not to Be Sceptical.Jude Arnout Durieux - manuscript
    What can we know if we take sceptical worries such as the Münchhausen trilemma seriously? Quite a lot, actually - if the world is a certain way, namely if transcendent mediocrity is the case.
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  9. Religious Experience.Amber L. Griffioen - manuscript
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  10. Alcune riflessioni storico-critiche di epistemologia teologica.Giuseppe Iurato - manuscript
    In questa nota storico-critica, anche contestualmente alla nozione di cambio concettuale toulmiano, si vuol riflettere sull'opportunità metodologica di un ritorno, in senso heideggeriano, all'autenticità dell'originario pensiero filosoco greco sia per meglio chiarire i termini dei rapporti fra pensiero scientifico e teologia sistematica sia per inquadrare, in maniera più coerente e maggiormente comprensiva, le principali concezioni della dottrina eucaristica della teologia cattolica che, ripensate entro l'impianto ontoteologico heideggeriano, avvaloreranno e giusticheranno le teorie transustanziali rispetto a quelle consustanziali.
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  11. Alcune riflessioni storico-critiche di epistemologia teologica.Giuseppe Iurato - manuscript
    In questa nota storico-critica, anche contestualmente alla nozione di cambio concettuale toulmiano, si vuol riflettere sull'opportunità metodologica di un ritorno, in senso heideggeriano, all'autenticità dell'originario pensiero filosoco greco sia per meglio chiarire i termini dei rapporti fra pensiero scientico e teologia sistematica sia per inquadrare, in maniera più coerente e maggiormente comprensiva, le principali concezioni della dottrina eucaristica della teologia cattolica che, ripensate entro l'impianto ontoteologico heideggeriano, avvaloreranno e giusticheranno le teorie transustanziali rispetto a quelle consustanziali.
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  12. Rational Epistemics of Divine Reality Leading to Monism.Domenic Marbaniang - manuscript
    Rational epistemics is the line of reasoning inclined to reason separated from reliance on experience that ultimately leads to monism or non-dualism.
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  13. God, Logic and Evolution.Jan-A. Riemersma - manuscript
  14. A Probabilistic Defense of Proper De Jure Objections to Theism.Brian C. Barnett - 2019
    A common view among nontheists combines the de jure objection that theism is epistemically unacceptable with agnosticism about the de facto objection that theism is false. Following Plantinga, we can call this a “proper” de jure objection—a de jure objection that does not depend on any de facto objection. In his Warranted Christian Belief, Plantinga has produced a general argument against all proper de jure objections. Here I first show that this argument is logically fallacious (it makes subtle probabilistic fallacies (...)
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  15. Religious Knowledge.John Hawthorne - manuscript
  16. The Oxford Handbook of the Epistemology of Theology.William and Frederick Abraham and Aquino (ed.) - forthcoming
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  17. The Problem of The Self-Ascription of Sainthood.Gorazd Andrejč - forthcoming - In Tyler McNabb & Victoria S. Harrison (eds.), Philosophy and the Spiritual Life. Oxford, UK:
    The main idea of this essay stems from a grammatical peculiarity of ‘being a saint’ in the Christian context, which can be described as follows: the term ‘saint’ seems to be ascribable only to others but not to oneself. This is because claiming for oneself that one is a saint is considered morally and spiritually inappropriate, indeed self-defeating. Does this mean that sainthood is not a real property? Not all Christians are convinced that the problem with the self-ascriptions of sainthood (...)
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  18. Wittgenstein and Contemporary Belief-Credence Dualism.Guy Axtell - forthcoming - In Wittgenstein and the Epistemology of Religion. Oxford, UK: Oxford University Press.
    This paper examines religious epistemics in relationship to recent defenses of belief-credence dualism among analytic Christian philosophers, connecting what is most plausible and appealing in this proposal to Wittgenstein’s thought on the nature of religious praxis and affectively-engaged language-use. How close or far is Wittgenstein’s thought about faith to the analytic Christian philosophers’ thesis that “beliefs and credences are two epistemic tools used for different purposes”? While I find B-C dualism appealing for multiple reasons, the paper goes on to raise (...)
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  19. Problems of Religious Luck, Chapter 3: "Enemy in the Mirror: The Need for Comparative Fundamentalism".Guy Axtell - forthcoming - In Problems of Religious Luck: Assessing the Limits of Reasonable Religious Disagreement.
    Measures of inductive risk and of safety-principle violation help us to operationalize concerns about theological assertions or a sort which, as we saw in Part I, aggravate or intensify problems of religious luck. Our overall focus in Part II will remain on a) responses to religious multiplicity, and b) sharply asymmetrical religious trait-ascriptions to religious insiders and outsiders. But in Part II formal markers of inductive norm violation will supply an empirically-based manner of distinguishing strong from moderate fideism. As we (...)
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  20. Problems of Religious Luck, Ch. 4: "We Are All of the Common Herd: Montaigne and the Psychology of Our 'Importunate Presumptions'".Guy Axtell - forthcoming - In Problems of Religious Luck: Assessing the Limits of Reasonable Religious Disagreement.
    As we have seen in the transition form Part I to Part II of this book, the inductive riskiness of doxastic methods applied in testimonial uptake or prescribed as exemplary of religious faith, helpfully operationalizes the broader social scientific, philosophical, moral, and theological interest that people may have with problems of religious luck. Accordingly, we will now speak less about luck, but more about the manner in which highly risky cognitive strategies are correlated with psychological studies of bias studies and (...)
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  21. Problems of Religious Luck, Ch. 5: "Scaling the ‘Brick Wall’: Measuring and Censuring Strongly Fideistic Religious Orientation".Guy Axtell - forthcoming - In Problems of Religious Luck: Assessing the Limits of Reasonable Religious Disagreement.
    This chapter sharpens the book’s criticism of exclusivist responsible to religious multiplicity, firstly through close critical attention to arguments which religious exclusivists provide, and secondly through the introduction of several new, formal arguments / dilemmas. Self-described ‘post-liberals’ like Paul Griffiths bid philosophers to accept exclusivist attitudes and beliefs as just one among other aspects of religious identity. They bid us to normalize the discourse Griffiths refers to as “polemical apologetics,” and to view its acceptance as the only viable form of (...)
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  22. Problems of Religious Luck, Chapter 6: The Pattern Stops Here?Guy Axtell - forthcoming - In Problems of Religious Luck: Assessing the Limits of Reasonable Religious Disagreement.
    This book has argued that problems of religious luck, especially when operationalized into concerns about doxastic risk and responsibility, can be of shared interest to theologians, philosophers, and psychologists. We have pointed out counter-inductive thinking as a key feature of fideistic models of faith, and examined the implications of this point both for the social scientific study of fundamentalism, and for philosophers’ and theologians’ normative concerns with the reasonableness of a) exclusivist attitudes to religious multiplicity, and b) theologically-cast but bias-mirroring (...)
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  23. Mapping the Epistemic Arguments for Religious Toleration.Gilles Beauchamp - forthcoming - Religious Studies.
    In the literature on toleration, epistemic arguments are commonly equated with John Stuart Mill's fallibilism according to which toleration of opinions is a necessary means to the attainment of truth. This conflation does not capture the variety of those arguments and it results from the fact that a proper analysis of epistemic arguments for religious toleration and a systematic account of their different types are still lacking. The purpose of this article is to provide such an analysis and to argue (...)
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  24. Sigmund Freud.Ian M. Church - forthcoming - In R. Douglas Geivett & Robert B. Stewart (eds.), Dictionary of Christian Apologists and Their Critics. Oxford, UK: Wiley-Blackwell.
  25. Evil Intuitions? The Problem of Evil, Experimental Philosophy, and the Need for Psychological Research.Ian M. Church, Rebecca Carlson & Justin Barrett - forthcoming - Journal of Psychology and Theology.
    The primary aim of this paper is to highlight, at least in short, how the resources of experimental philosophy could be fruitfully applied to the evidential problem of evil. To do this, we will consider two of the most influential and archetypal formulations of the problem: William L. Rowe’s article, “The Problem of Evil and Some Varieties of Atheism” (1979). and Paul Draper’s article, “Pain and Pleasure: An Evidential Problem for Theists” (1989). We will consider the relevance of experimental philosophy (...)
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  26. Wisdom in and for Chemistry.Stephen Contakes - forthcoming - In Edward Meadors (ed.), Where Wisdom Might be Found. Eugene, OR, USA:
  27. The Epistemic Benefits of Religious Disagreement.Katherine Dormandy - forthcoming - Religious Studies.
    Scientific researchers welcome disagreement as a way of furthering epistemic aims. Religious communities, by contrast, tend to regard it as a potential threat to their beliefs. But I argue that religious disagreement can help achieve religious epistemic aims. I do not argue this by comparing science and religion, however. For scientific hypotheses are ideally held with a scholarly neutrality, and my aim is to persuade those who are committed to religious beliefs that religious disagreement can be epistemically beneficial for them (...)
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  28. Evidence Through a Glass, Darkly.Megan Fritts - forthcoming - Australasian Philosophical Review.
    Katherine Dormandy’s “True Faith: Against Doxastic Partiality about Faith” (2020, forthcoming) presents two views on the proper epistemological stance towards faith: doxastic-partialism and evidentialism. Here, I argue for a third option that cuts across the evidentialism/partialism distinction. I first analyze the Pascalian conception of faith, arguing that Pascal begins with the cognitive attitude of acceptance rather than belief. Next, I discuss Dormandy’s case for evidentialism, and contend that some evidence—the kind gained through transformative experiences—presents a difficulty for her argument. Finally, (...)
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  29. Christian Faith, Intellectual Disability and the Mere Difference / Bad Difference Debate in Advance.James B. Gould - forthcoming - Philosophy and Theology.
  30. Does "Think" Mean the Same Thing as "Believe"? Insights Into Religious Cognition.Larisa Heiphetz, Casey Landers & Neil Van Leeuwen - forthcoming - Psychology of Religion and Spirituality.
    When someone says she believes that God exists, is she expressing the same kind of mental state as when she says she thinks that a lake bigger than Lake Michigan exists⎯i.e., does she refer to the same kind of cognitive attitude in both cases? Using evidence from linguistic corpora (Study 1) and behavioral experiments (Studies 2-4), the current work provides evidence that individuals typically use the word “believe” more in conjunction with statements about religious credences and “think” more in conjunction (...)
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  31. Epistemology.Elizabeth Jackson - forthcoming - In Paul Allen (ed.), The T&T Clark Encyclopedia of Christian Theology. New York: T&T Clark/Bloomsbury.
    Epistemology is the study of knowledge. This entry covers epistemology in two parts: one historical, one contemporary. The former provides a brief theological history of epistemology. The latter outlines three categories of contemporary epistemology: traditional epistemology, social epistemology, and formal epistemology, along with corresponding theological questions that arise in each.
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  32. Kierkegaard and Gift: The Problem with ‘Kenotic Love’ in Light of Kierkegaard's ‘Gift Theory’.Myka S. H. Lahaie - forthcoming - Modern Theology.
  33. Why God is Probably Good: A Response to the Evil-God Challenge.Calum Miller - forthcoming - Religious Studies:1-18.
    A number of philosophers have recently defended the evil-god challenge, which is to explain relevant asymmetries between believing in a perfectly good God and believing in a perfectly evil god, such that the former is more reasonable than the latter. In this article, I offer a number of such reasons. I first suggest that certain conceptions of the ontology of good and evil can offer asymmetries which make theism a simpler hypothesis than ‘maltheism’. I then argue that maltheism is itself (...)
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  34. The Problem of Evil: Unseen Animal Suffering.Daniel Molto - forthcoming - Religious Studies.
    On my view, every bone, every fossil, and every putrid whiff of carrion that one smells on a hike in the country is just as good evidence for a divine intervention as it is for the suffering of an animal.
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  35. Kant on Faith: Religious Assent and the Limits to Knowledge.Lawrence Pasternack - forthcoming - In Matthew Altman (ed.), The Palgrave Kant Handbook. Palgrave.
  36. Holiness in Excess: Between Holiness and Metaphysics in the Wake of Rowan Williams.Jonathan M. Platter - forthcoming - Heythrop Journal.
    Rowan Williams has consistently given expression to Christian faith in surprising and genera-tive ways, especially through the language of ‘excess’ and through contemplating the excess in the narrative and identity of Christ. By attending to the grammar of excess, this essay draws out elements of the metaphysics of holiness in dialogue with Williams. I ask how creaturely being can be sustained by the holiness which generates all things without leaving holiness so ubiq-uitous as to be either trivial or hidden. I (...)
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  37. The Blackwell Companion to Religious Diversity.Kevin Schilbrack (ed.) - forthcoming - Wiley-Blackwell.
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  38. N, N-DIMETHYLTRYPTAMINE AND BIOLOGICAL REDUCTIVE ACCOUNTS FOR RELIGIOUS AND SPIRITUAL EXPERIENCES.Shaun Smith - forthcoming - Liberty University Digital Commons.
    There is unquestionably a plethora of details and mysteries regarding the mind and the body. However, with the advent of psychopharmacology (the study of how psychedelics inform or alter brain states) there are more issues at hand. Do psychedelics allow us to access deeper areas of our consciousness? Are we having a spiritual experience under the influence of psychedelics? Dr. Rick Strassman does not want to continue asking these rather conspiratorial-like questions. Instead, Dr. Strassman believes that there is one special, (...)
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  39. Religious Disagreement Is Not Unique.Margaret Greta Turnbull - forthcoming - In Matthew A. Benton & Jonathan L. Kvanvig (eds.), Religious Disagreement and Pluralism. Oxford: Oxford University Press.
    In discussions of religious disagreement, some epistemologists have suggested that religious disagreement is distinctive. More specifically, they have argued that religious disagreement has certain features which make it possible for theists to resist conciliatory arguments that they must adjust their religious beliefs in response to finding that peers disagree with them. I consider what I take to be the two most prominent features which are claimed to make religious disagreement distinct: religious evidence and evaluative standards in religious contexts. I argue (...)
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  40. More On Religious Exclusivism: A Reply to Richard Feldman.P. Roger Turner - forthcoming - Faith and Philosophy.
    In his “Plantinga on Exclusivisim,” Richard Feldman argues that Alvin Plantinga, in an earlier paper, has not sufficiently addressed a particular problem for the religious exclusivist. The particular problem that Feldman thinks Plantinga has failed sufficiently to address is the problem of epistemic peer disagreement—that is, disagreement between two (or more) equally competent thinkers who share equally good reasons for, and are in equally good epistemic situations regarding, their contradictory beliefs—in matters of religious belief. To demonstrate that Plantinga has so (...)
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  41. Divine Scripture in Human Understanding: A Systematic Theology of the Christian Bible by Joseph K.Gordon (Notre Dame, IN: University of Notre Dame Press, 2019), Xiii + 442 Pp. [REVIEW]A. K. M. Adam - 2021 - Modern Theology 37 (2):534-536.
  42. On the Normative Significance of the Aims of Religious Practice.Joona Auvinen - 2021 - Zygon 56 (1):118-138.
    During the last decades it has been common to assert—especially in the field of science and religion—that the aims characteristic of religious practice determine the norms we should employ when evaluating its normative status. However, until now, this issue has not been properly investigated by paying attention to contemporary metanormative research. In this article, I critically examine how different popular theories of normativity relate to the proposed normative significance of the aims characteristic of religious practice. I argue that whether or (...)
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  43. Silence’ as a Language of Faith and Being: A Comparative Study of Kierkegaard’s and Heidegger’s Uses of ‘Silence.Rojin Mazouji & Mohammad Raayat Jahromi - 2021 - Heythrop Journal 62 (1):39-52.
  44. Participation in God: A Study in Christian Doctrine and Metaphysics by AndrewDavison (Cambridge: Cambridge University Press, 2019), Xii + 400 Pp. [REVIEW]Simon Oliver - 2021 - Modern Theology 37 (2):536-540.
  45. Ecclesial Belonging in a World of Pure Experience: William James, W.E.B. Du Bois, and Religious Rationality in Crisis.Walter Scott Stepanenko - 2021 - Open Theology 7 (1):111-128.
    The global COVID-19 pandemic has spotlighted several instances of churches violating state issued and scientifically recommended guidelines designed to keep populations healthy and to prevent the further spread of the disease. While these instances are minority responses to these orders, they nonetheless raise questions about the rationality of ecclesial belonging in response to the COVID-19 pandemic. In this article, I draw on the work of William James and W. E. B. Du Bois to articulate a conception of ecclesial belonging as (...)
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  46. Gödels ontologischer Gottesbeweis im Kontext der Systematischen Theologie.Thorben Alles - 2020 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 62 (1):1-40.
    Zusammenfassung Kurt Gödels Ontological Proof von 1970 ist einer der bedeutendsten Beweise der Existenz Gottes unserer Zeit. Die Formulierung in formaler Logik erschwert erstens das Verständnis und scheint zweitens einen unbedingten Wahrheitsbezug zu implizieren. Seit seiner Veröffentlichung bis heute wurde sich auf vielfältige Weise mit dem Beweis auseinandergesetzt und dazu publiziert. Allerdings fehlt bislang eine theologische – insbesondere eine protestantisch-theologische – Auseinandersetzung. Dieser Aufsatz soll eine systematische Übersicht über die bisherige Forschung sowie eine Einführung und Erläuterung des Beweises geben. Der (...)
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  47. "Expanding 'Religion' or Decentring the Secular? Framing the Frames in Philosophy of Religion".Richard Amesbury - 2020 - Religious Studies 1 (56):4-19.
    New cross-cultural approaches to philosophy of religion seek to move it beyond the preoccupations of Christian theology and the abstractions of ‘classical theism’, towards an appreciation of a broader range of religious phenomena. But if the concept of religion is itself the product of extrapolation from modern, Western, Christian understandings, disseminated through colonial encounter, does the new philosophy of religion simply reproduce the deficiencies of the old, under the guise of a universalizing, albeit culturally and historically particular, category? This article (...)
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  48. On the Epistemic Role of Our Passional Nature.Frederick D. Aquino & Logan Paul Gage - 2020 - Newman Studies Journal 17 (2):41-58.
    In this article, we argue that John Henry Newman was right to think that our passional nature can play a legitimate epistemic role. First, we unpack the standard objection to Newman’s understanding of the relationship between our passional nature and the evidential basis of faith. Second, we argue that the standard objection to Newman operates with a narrow definition of evidence. After challenging this notion, we then offer a broader and more humane understanding of evidence. Third, we survey recent scholarship (...)
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  49. Laughing with God: Humour in the Scriptures.Gerald A. Arbuckle - 2020 - The Australasian Catholic Record 97 (3):275.
    That the Bible rejoices in humour might come as a surprise to many. Yet since humour can be the most powerful method of communicating serious information in an appealing, relaxing and respectful manner, we must surely expect to find humour in the Scriptures. In fact, as this article explains, it is there in abundance. It is at the heart of our salvation history. The Bible 'revels in a profound laughter, a divine and human laughter that is endemic to the whole (...)
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  50. The Vagueness of Religious Beliefs.Daniele Bertini - 2020 - European Journal for Philosophy of Religion 12 (2):181-210.
    My paper characterizes religious beliefs in terms of vagueness. I introduce my topic by providing a general overview of my main claims. In the subsequent section, I develop basic distinctions and terminology for handling the notion of religious tradition and capturing vagueness. In the following sections, I make the case for my claim that religious beliefs are vague by developing a general argument from the interconnection between the referential opacity of religious belief content and the long-term communitarian history of the (...)
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