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  1. New Philosophical Responses to Religious Diversity.Janusz Salamon (ed.) - forthcoming
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  2. Anecdotal Pluralism, Total Evidence and Religious Diversity.Daniele Bertini - 2020 - Philosophia 49 (1):155-173.
    My main claim is that, contrary to the assumptions of mainstream literature, epistemic religious diversity is not a matter of an abstract comparison among the belief systems of different religions or denominations; rather, it is a relation arising from the epistemic encounter among individuals who adhere to different doxastic groups. Particularly, while epistemic symmetry inclines to treat our doxastic opponents as peers, epistemic peerhood is not the starting point of doctrinal comparisons, but the potential outcome of the epistemic process of (...)
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  3. The Importance of Religious Diversity for Religious Disagreement. Are the Perspectives of Believer and Philosopher so Different?Marek Pepliński - 2019 - PHILOSOPHY OF RELIGION: ANALYTIC RESEARCHES 3 (2):60-75.
    The fact of religious diversity is vital for the philosopher of religion but also, to some extent, for the believer of a given faith. It takes place in such a dimension in which the views of a given believer or the meaning of the practice of a given religion presupposes the truthfulness of specific claims concerning a given religion or the beliefs included in it. If now on the part of the philosopher of religion or the followers of another religion, (...)
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  4. Ansia epistemica e diversità religiosa.Daniele Bertini - 2020 - Nuovo Giornale di Filosofia Della Religione 14:2-10.
    Persistent disagreements may induce parties in the disagreement to experience a strong state of anxiety. Such anxiety has a psychological nature in ordinary cases of disagreement (i.e., cases which do not impact on the doxastic identity of the opposing epistemic agents). On the contrary, the more the content of a disagreement concerns basic issues related to the non-negotiable views for the parties involved, the more anxiety turns out to be of an epistemic kind, and, accordingly, suggests a set of normative (...)
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  5. Religion: Its Origins, Social Role and Sources of Variation.Richard Startup - 2020 - Open Journal of Philosophy 10 (3):346-367.
  6. COVID‐19 and Religious Ethics.Toni Alimi, Elizabeth L. Antus, Alda Balthrop‐Lewis, James F. Childress, Shannon Dunn, Ronald M. Green, Eric Gregory, Jennifer A. Herdt, Willis Jenkins, M. Cathleen Kaveny, Vincent W. Lloyd, Ping‐Cheung Lo, Jonathan Malesic, David Newheiser, Irene Oh & Aaron Stalnaker - 2020 - Journal of Religious Ethics 48 (3):349-387.
    The editors of the JRE solicited short essays on the COVID‐19 pandemic from a group of scholars of religious ethics that reflected on how the field might help them make sense of the complex religious, cultural, ethical, and political implications of the pandemic, and on how the pandemic might shape the future of religious ethics.
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  7. The Idea of Subjective Faith in Al-Maturidi’s Theology.Yasin Ramazan Basaran - 2011 - Journal of Islamic Research (Islamitische Universiteit van Europa) 4 (ii):48-54.
    Al-Māturīdī is seemingly the first medieval theologian who gives precedence to his theory of knowledge over other theological issues. 4 He opens his discourse with a chapter of invalidity of taqlid and continues with a discussion of means of knowledge. In that chapter, Al-Māturīdī offers two ways of knowing the divine will: reason (‘aql) and tradition (sam’). For him, tradition, as a source of knowledge, refers to knowledge of past events, names of things, distant countries, benefits and harms of a (...)
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  8. Haralds Biezais, Ed.: New Religions. Based on Papers Read at the Symposium on New Religions Held at Abo on 1st-3rd of September 1974. (Scripta Instituti Donneriani Aboensis VII) Stockholm: Almqvist & Wiskell Int. 1975. 223 Pp. [REVIEW]Hans-Joachim Klimkeit - 1976 - Zeitschrift für Religions- Und Geistesgeschichte 28 (3):280-282.
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  9. 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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  10. Fereydun Vahman: 175 Years of Persecution. A History of the Babis & Baha’is of Iran, London: Oneworld Publications 2019, 352 S. [REVIEW]Johannes Rosenbaum - 2020 - Zeitschrift für Religions- Und Geistesgeschichte 72 (3):362-365.
  11. Guido Ettlich: Konsul Albert Schwarz, Bankier, Bürger & Baha’i in Stuttgart und Bad Mergentheim, Berlin: Der Erzählverlag, 2018, 425 S. [REVIEW]Wahied Wahdat-Hagh - 2020 - Zeitschrift für Religions- Und Geistesgeschichte 72 (3):359-362.
  12. Das „Feindbild Bahai“ Im Wandel der Politischen Verhältnisse Im Iran.Armin Eschraghi - 2020 - Zeitschrift für Religions- Und Geistesgeschichte 72 (3):311-344.
    The Bahai Faith originated in 19th century Iran. Since the early days of its inception and up until today, in Iran the followers of the faith have been subject to persecution, carried out under different pretexts. A study of polemical anti-Bahai writings demonstrates that the accusations against Bahais evolved and in fact changed over time. The portrayal of the Bahais as “enemies” was reshaped and adapted time and again to current needs and ideological agendas. Anti-Bahaism, it is argued in this (...)
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  13. Roland Faber: The Ocean of God. On the Transreligious Future of Religions, London: Anthem Press 2019, 250 Pp. [REVIEW]Moojan Momen - 2020 - Zeitschrift für Religions- Und Geistesgeschichte 72 (3):357-359.
  14. Akbar’s Dream.Adam J. T. Robarts - 2020 - Zeitschrift für Religions- Und Geistesgeschichte 72 (3):345-356.
  15. Die Entwicklung des Verhältnisses des Bahá’Í-Rechts Zum Säkularen Deutschen Recht.Emanuel V. Towfigh - 2020 - Zeitschrift für Religions- Und Geistesgeschichte 72 (3):286-310.
    Bahá’í law differentiates between a secular and a sacred legal sphere, intertwining both by positing a religious duty for its adherents to abide by secular law. In Germany, it encounters a secular legal framework that aims at something similar – creating an equilibrium between state law and religious law by establishing the principle of the division of State and Religion, while at the same time facilitating religious freedom; it provides a secular justification for the recognition of religious law. With this, (...)
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  16. Religions and Conflicts.Roberto Di Ceglie - 2020 - Heythrop Journal 61 (4):620-632.
    Many believe that a peaceful, tolerant and respectful coexistence among religions is not compatible with the conviction that only one of them is true. I argue that this ‘incompatibility problem’ (IP) is grounded in a ‘naturalistic assumption’ (NA), that is, the assumption that every subject, including religion, should be treated without taking into account that a super‐natural being may exist and reveal to us an unexpected way to deal with our experience. I then argue that in matters of religion, NA (...)
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  17. Religious Moral Languages, Secularity, and Hermeneutical Injustice.Gorazd Andrejč - 2020 - In Dennis Vanden Auweele & Miklos Vassanyi (eds.), Past and Present Political Theology: Expanding the Canon. London, UK:
    As a philosophical approach to public moral discourse in a religiously plural society, Jeffrey Stout’s “modest pragmatism” has received a mixed response from the opposite sides of the secularism debate. While many political theologians and communitarians claim that Stout concedes too much to the secularists, some secularists, on the other hand, find Stout’s inclusive approach towards religious reasonings in public discourse all too “theological.” This essay offers a re-examination and a further analysis of modest pragmatism in the light of recent (...)
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  18. The Social Nature of the Sensus Fidei in the Thought of Karl Rahner.Howard Ebert - 2016 - Philosophy and Theology 28 (2):493-512.
    This paper argues that Rahner’s approach lays the foundation for a serious analysis of the social dynamics at work in the reality of the sensus fidei. Theologically, Rahner’s view of the Church as communal, sacramental, and spirit-filled is dynamic and relational. This view coupled with his acknowledgement of the new social reality of the World Church living in diaspora creates a conceptual space in which a socially informed notion of the sensus fidei can be articulated. Suggestive in nature, Rahner’s appreciation (...)
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  19. The Common Consent Argument for the Existence of Nature Spirits.Tiddy Smith - 2020 - Australasian Journal of Philosophy 98 (2):334-348.
    The traditional common consent argument for the existence of God has largely been abandoned—and rightly so. In this paper, I attempt to salvage the strongest version of the argument. Surprisingly,...
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  20. Review of Brian Hebblethwaite, Ethics and Religion in a Pluralistic Age. [REVIEW]Gary Chartier - 1998 - Andrews University Seminary Studies 36:128-31.
  21. Das soziale Band der Religion.Rebekka A. Klein - 2020 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 62 (1):114-137.
    Zusammenfassung Der Artikel untersucht die in der Sozialtheorie seit der Antike gebrauchte Metapher eines sozialen Bandes im Blick auf die Religion. Mit ihr wird die Performativität sozialer Bindungen und Kohäsionskräfte und damit ihre kulturelle Hervorbringung akzentuiert. Religion kann jedoch nicht einfach mit kulturellen Akten gleichgesetzt werden, wie es oft in liberalprotestantischen Ansätzen und in Konzeptionen einer Öffentlichen Theologie der Fall ist. Alternativ wird daher das Gespräch mit poststrukturalistischen Autoren gesucht, um von ihm her einen Bezug zur offenen Metaphorik des sozialen (...)
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  22. World Christianity Encounters World Religions: A Summa of Interfaith Dialogue [Book Review].Patrick McInerney - 2020 - The Australasian Catholic Record 97 (1):124.
    McInerney, Patrick Review of: World Christianity encounters world religions: A summa of interfaith dialogue, by Edmund Kee-Fook Chia, pp. 272, US$29.95.
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  23. Origen on Demonic Ignorance.Travis Dumsday - 2018 - Philosophia Christi 20 (2):463-479.
    Historically it has been common for theologians to understand demons as basically on a par with angels in terms of intelligence and access to knowledge. Yet on this point Origen dissents, suggesting instead that demons might be qutie ignorant, at least with respect to spiritual truths. I explore some of the justifications available to him for entertaining this idea, and consider whether it could contribute to current discussions concerning the theology of world religions. Specifically, I argue that Origen's account of (...)
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  24. Panentheism and the Conception of the Ultimate in John B. Cobb’s Process Philosophy.Oliver Li - 2019 - Sophia 58 (4):631-643.
    The concept of ultimate reality has an important role in the metaphysics of religious pluralism. John B. Cobb—a process philosopher in the Whiteheadian tradition—has suggested not only two ultimates, like other process philosophers, but three ultimates: God, creativity, and the cosmos. Based on this, I argue, firstly, that Cobb’s tripartite conception of the ultimate offers greater conceptual resources for inter-religious dialog than, for example, John Hick’s conception of ultimate reality or ‘the Real’. In support of this first claim, I will (...)
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  25. Spiritual Values for Those Without Eternal Life: Martin Hägglund, This Life: Secular Faith and Spiritual Freedom, New York: Pantheon, 2019.Kevin Schilbrack - 2019 - Sophia 58 (4):753-759.
    Martin Hägglund’s This Life: Secular Faith and Spiritual Freedom offers a naturalistic, this-worldly theology with eloquence and heart. Nevertheless, from a religious studies perspective, there is a fair amount to criticize. This review essay identifies two shortcomings in this book and then develops a typology of religious teachings about eternal life in order to assess places where Hägglund’s critique succeeds.
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  26. Review of History of Indian Philosophy, by Purushottama Bilimoria, Editor-in Chief; J.N. Mohanty, Amy Rayner, John Powers, Stephen Phillips, Richard King, and Christopher Key Chapple, Associate Editors, Routledge History of World Philosophies: London/new York: Routledge, 2018. xxv + 611 pp. [REVIEW]Matthew T. Kapstein - 2019 - Sophia 58 (4):761-762.
  27. Master Questions, Student Questions, and Genuine Questions: A Performative Analysis of Questions in Chan Encounter Dialogues.Nathan Eric Dickman - 2020 - Religions 2 (11):72.
    I want to know whether Chan masters and students depicted in classical Chan transmission literature can be interpreted as asking open (or what I will call “genuine”) questions. My task is significant because asking genuine questions appears to be a decisive factor in ascertaining whether these figures represent models for dialogue—the kind of dialogue championed in democratic society and valued by promoters of interreligious exchange. My study also contributes to a more comprehensive understanding of early Chan not only by detailing (...)
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  28. Where, Not When, Did the Cosmos ‘Begin’?Nathan Eric Dickman - 2020 - Sophia (1):67-81.
    I examine a tension between temporal and spatial conceptualization of the genesis of the cosmos to show how chronological characterization of ‘beginnings’ occludes ontological interpretation of our existential orientations, to help my audience distinguish symbolic expressions of wonder that the cosmos exists from explanations for it. I bring together resources from multiple intellectual and religious traditions to perform a philosophy of religions that goes beyond the narrowness, intellectualism, and insularity of institutionalized philosophy of religion. I turn to Ibn Rushd, Tillich, (...)
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  29. Brian Besong. An Introduction to Ethics. A Natural Law Approach. [Book Review].Piotr Ufnal - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (1):225-230.
  30. Science and Religion as Languages: Understanding the Science–Religion Relationship Using Metaphors, Analogies, and Models.Amy H. Lee - 2019 - Zygon 54 (4):880-908.
    Many scholars often use the terms “metaphors,” “analogies,” and “models” interchangeably and inadvertently overlook the uniqueness of each word. According to recent cognitive studies, the three terms involve distinct cognitive processes using features from a familiar concept and applying them to an abstract, complicated concept. In the field of science and religion, there have been various objects or ideas used as metaphors, analogies, or models to describe the science–religion relationship. Although these heuristic tools provided some understanding of the complex interaction, (...)
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  31. Theological Metaphors in Anti-Immigration Discourse.Mayra Rivera - 2019 - American Journal of Theology and Philosophy 40 (2):48.
    I offered the title for this paper before family separations were on the news, before the president had brought attention to the exodus of migrants, and before the government shutdown in response to the request of billions of dollars to build a border wall.1 I had no idea how common immigration would be in everyday conversation. By the time you read this, I am sure there will be other worrisome news. Perhaps we will still be thinking about immigration, or we (...)
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  32. Introduction.Timothy Stanley - 2015 - In Religion after Secularization in Australia. New York:
    Religion’s persistent and new visibility in political life has prompted a significant global debate. One of its key features concerns the nature and impact of secularization. This book intervenes in two ways. Firstly, it provides summative accounts of the history, culture and legal interactions that have informed Australia’s unique example. Secondly, it critically analyzes secular political theory concerning the public sphere, deliberative politics and democratic practices. The compendium aims to propel the debate in new directions and promote urgently needed public (...)
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  33. A New Pathway to World Peace: From American Empire to First Global Nation. By Ted Becker and Brian Polkinghorn. Pp, Ix, 209, Eugene, Oregon, Resource Publications, 2017, $27.00. [REVIEW]Richard Penaskovic - 2019 - Heythrop Journal 60 (6):975-975.
  34. Ethics at the Edges of Law: Christian Moralists and American Legal Thought. By Cathleen Kaveny. Pp. Xxi, 299, New York, Oxford University Press, 2018, $35.00/£22.99. Litigating Religions: An Essay on Human Rights, Courts, and Beliefs. By Christopher McCrudden. Pp. Xv, 196, Oxford, Oxford University Press, 2018, $65.00. [REVIEW]John R. Williams - 2019 - Heythrop Journal 60 (6):961-963.
  35. Dirty Hands, the Scapegoat, and the Collective Responsibility of Religious Communities.Ionut Untea - 2019 - Heythrop Journal 60 (6):842-855.
    The article connects the debates surrounding the problem of dirty hands with those regarding collective responsibility, mainly via René Girard’s scapegoat mechanism and his view on mimetic violence. By virtue of the distinction between group intentions and individual pre‐reflective intentions, the article will explore the notion that groups are morally responsible for acts accomplished with dirty hands, and whether individual participants in group actions are also responsible. Moreover, the article introduces a reflection on the collective shame of a larger community (...)
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  36. Transcendence Un-Extra-Ordinaire: Bringing the Atheistic I Down to Earth.Nathan Eric Dickman - 2017 - Religions 4 (8).
    I examine challenges to images of a personal god definitive for normatively policed theism (often called “traditional theism”), questioning whether a subject can be conscious of a transcendent being. I examine the challenges to show that disappointment with such images calls for rethinking terms like “transcendence” in horizontal rather than vertical registers. Through this, I indicate an irony in yearning for transcendence, one in which there is movement toward—rather than beyond—the utterly ordinary. We will see that such un-extra-ordinary transcendence makes (...)
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  37. Myself, Only Moreso: Conditions for the Possibility of Transreligious Theology.J. R. Hustwit - 2016 - Open Theology 2:236-241.
    Transreligious theologians are posed with a number of difficult questions. First, how can I understand the beliefs and practices of a worldview I do not share? Then, once I begin to construct and synthesize truth claims, how normative are the source traditions? Finally, how do we transreligious theologians judge truth claims as better and worse? By offering answers to these questions using a model of critical interreligious appropriation, we may find a basis for a critical transreligious theology that avoids naïve (...)
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  38. Empty Selves and Multiple Belonging: Gadamer and Nagarjuna on Religious Identity’s Hidden Plurality.J. R. Hustwit - 2016 - Open Theology 3:107-116.
    The reaction to multiple religious belonging has been fraught with anxiety in the monotheistic traditions. Nevertheless, increasing numbers of people report belonging to multiple religions. I propose that it is most useful to think of multiple religious belonging not so much as an expression of choice, but just the opposite. Multiple religious belonging is best explained as the ontological condition of two or more religious traditions constituting the self, so that the self’s possibilities are constrained by those religions. Furthermore, I (...)
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  39. Powerless? Modelling God’s Acting in the World in Eschatological Terms.Lisanne Teuchert - 2019 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 61 (3):316-332.
    This essay deals with the fundamental problem in which the doctrine of providence, that is God’s acting in nature, history and individual life, is still stuck: the dilemma of theism or deism, God’s superiority or powerlessness. I introduce an eschatological perspective to find alternative approaches to power. I name six concrete modes of action, four of them drawn from different authors and theories such as Romano Guardini, Open Theism and Christian Link. Two more are developed out of the latter.
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  40. The Origin in Traces: Diversity and Universality in Paul Ricoeur’s Hermeneutic Phenomenology of Religion.Darren E. Dahl - 2019 - International Journal for Philosophy of Religion 86 (2):99-110.
    At the heart of Paul Ricoeur’s hermeneutic phenomenology of religion one discovers a commitment to the diversity of religious expression. This commitment is grounded in his understanding of the linguistic and temporal conditions of religious phenomena. By exploring his contribution to the debate concerning the so-called ‘theological turn’ in French phenomenology in relation to his studies of translation, this essay explores Ricoeur’s understanding of religious phenomenality where meaning is experienced as the simultaneous advance and withdrawal of an originary event in (...)
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  41. A Way Forward for Sociological Research on Science and Religion: A Review and a Riff.Elaine Howard Ecklund, Sharan Kaur Mehta & Daniel Bolger - 2019 - Zygon 54 (3):634-647.
    John Evans’s new book Morals Not Knowledge pushes scholars to rethink contemporary debates about religion and science by moving past the rhetoric of societal elites to examine the perspectives of everyday Americans, identifying the moral conflicts at the heart of debates. We review Evans’s key contributions while also extending and challenging his arguments, urging consideration of how renewed moral debates might be informed by a broader set of U.S. “publics.” Drawing on empirical research, we highlight four sets of voices that (...)
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  42. Science, Religion, and Ethics: A Response to Michael J. Reiss.Janet Martin Soskice - 2019 - Zygon 54 (3):808-812.
    The respondent agrees with Michael Reiss's general diagnosis of the rudderless state of ethics in our modern society, but not with all of his account of its causes or possible solutions. Scripture has always been limited in terms of direct moral commands, and secular ethics has, since Aristotle at least, been influential in directing Christian understanding of the “good life.” Ethics must be based in biology, but evolutionary biology can tell us more readily what is, than guide us into “what (...)
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  43. The Origin in Traces: Diversity and Universality in Paul Ricoeur’s Hermeneutic Phenomenology of Religion.Darren E. Dahl - 2019 - International Journal for Philosophy of Religion 86 (2):99-110.
    At the heart of Paul Ricoeur’s hermeneutic phenomenology of religion one discovers a commitment to the diversity of religious expression. This commitment is grounded in his understanding of the linguistic and temporal conditions of religious phenomena. By exploring his contribution to the debate concerning the so-called ‘theological turn’ in French phenomenology in relation to his studies of translation, this essay explores Ricoeur’s understanding of religious phenomenality where meaning is experienced as the simultaneous advance and withdrawal of an originary event in (...)
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  44. Estudios mudéjares en el siglo veintiuno: una bibliografía seleccionada.Mònica Colominas Aparicio - 2018 - 'Ilu. Revista de Ciencias de Las Religiones 23:317-342.
  45. Haralds Biezais, Ed.: New Religions. Based on Papers Read at the Symposium on New Religions Held at Abo on 1st-3rd of September 1974. Stockholm: Almqvist & Wiskell Int. 1975. 223 Pp. [REVIEW]Hans-Joachim Klimkeit - 1976 - Zeitschrift für Religions- Und Geistesgeschichte 28 (3):280-282.
  46. Carl-Martin Edsman: Die Haupreligionen des Heutigen Asiens. J. C. B. Mohr (Paul Siebeck.) ÜTB 448, Tübingen 1976, 214 Pp. [REVIEW]Udo Tworuschka - 1976 - Zeitschrift für Religions- Und Geistesgeschichte 28 (3):279-280.
  47. Religious Diversity (Atheism).Tiddy Smith - 2019 - In Graham Oppy & Joseph Koterski (eds.), Theism and Atheism: Opposing Viewpoints in Philosophy. Farmington Hills, MI, USA: pp. 243-257.
    On what grounds can religious belief be maintained when the chances that one has happenedupon the one true religion are so very low and when it seems that all believers have an equallystrong sense that they are justified in their own beliefs? In answer to the problem, three popularapologetic strategies have often been presented, and in their simplest forms they run as follows:1. All religions are basically right.2. All religions are partly right.3. My religion is right, and the others are (...)
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  48. Book Review: Disputed Questions in Theology and the Philosophy of Religion. [REVIEW]S. Mark Heim - 1995 - Interpretation: A Journal of Bible and Theology 49 (3):328-330.
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  49. On Pluralism and Truth A Critique of Michael P. Lynch’s Truth in Context.Gregory E. Ganssle - 2001 - Philosophia Christi 3 (2):485–496.
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  50. Theology of Religions After Knitter and Hick: Beyond the Paradigm—.Marianne Farina - 2007 - Interpretation: A Journal of Bible and Theology 61 (1):24-27.
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