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  1. Jolyon Charles Leslie Agar (2012). Raging Against God: Examining the Radical Secularism and Humanism of 'New Atheism'. Journal of Critical Realism 11 (2):225-246.
    Amarnath Amarasingham, ed., Religion and the New Atheism: A Critical Appraisal. Leiden and Boston: Brill, 2010. xv + 253 pp. ISBN 978-9-0041-8557-9, hardback £81.00/€139.00/$190.00. Religion and the New Atheism: A Critical Appraisal brings together scholars from a variety of disciplines (religious studies, sociology of religion, sociology of science, philosophy and theology) in order to critically engage with so-called ‘new atheism’. The study is a collection of essays that not so much gives primacy to discrediting the limited scholarship of new atheist (...)
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  2. Scott F. Aikin (2016). So What If Horses Would Draw Horse Gods? Sophia 55 (2):163-177.
    Xenophanes famously noted that if horses could draw, they would draw their gods as horses. This connection between those who depict the gods and how the gods are depicted is posed as part of a critical theological program. What follows is an argumentative reconstruction of how these observations determine the extent and content of Xenophanes’ theological reforms. In light of the strength of the critical epistemic program, it is likely Xenophanes posed ambitious theological reforms.
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  3. Scott F. Aikin (2010). The Problem of Worship. Think 9 (25):101-113.
    Theism is a cluster of views. The first of which is that God exists. Others are that God has all the relevant omni-attributes, that He created the world, and that He communicates with and performs miracles on behalf of humans. There is one additional view that is often overlooked. It is that humans are obligated to worship God. Importantly, this issue of worship is of central importance to traditional theism. And it extends into pagan thought that predates Christianity. Take, for (...)
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  4. R. Alan (2013). Open Theism and Other Models of Divine Providence. In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. pp. 287.
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  5. William Foxwell Albright (1967). From the Stone Age to Christianity Monotheism and the Historical Process. 2d. Ed. With a New Introd. J. Hopkins.
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  6. William Foxwell Albright (1940). From the Stone Age to Christianity Monotheism and the Historical Process. Johns Hopkins University Press.
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  7. Norm Allen Jr (1999). Atheism & Theism by J.J.C. Smart and J.J. Haldane. Free Inquiry 19.
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  8. Khaled Anatolios (2015). Drama of the Divine Economy: Creator and Creation in Early Christian Theology and Piety by Paul M.Blowers , X + 448 Pp. Modern Theology 31 (4):694-695.
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  9. Mark B. Anderson (2011). Molinism, Open Theism, and Soteriological Luck. Religious Studies 47 (3):371-381.
    It is sometimes claimed by open theists that, on Molinism, God controls who is saved and who is damned and that, as a consequence, God's judgement of us is unjust. While this charge is usually lumped under the problem of evil, it could easily be classified under the problem of soteriological luck. I argue that the open theist is impugned by this latter problem. I then show that the Molinist has a solution to both problems and consider objections to that (...)
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  10. Raymond Kemp Anderson (2012). God’s Wounds: Hermeneutic of the Christian Symbol of Divine Suffering_. Vol. 1 of _Divine Vulnerability and Creation. [REVIEW] Journal of the Society of Christian Ethics 32 (2):224-226.
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  11. Peter Adam Angeles (1976). Critiques of God Edited by Peter Angeles. --. Prometheus Books.
  12. Louise Antony (ed.) (2007). Philosophers Without Gods: Meditations on Atheism and the Secular Life. Oup Usa.
    Atheists are frequently demonized as arrogant intellectuals, antagonistic to religion, devoid of moral sentiments, advocates of an "anything goes" lifestyle. Now, in this revealing volume, nineteen leading philosophers open a window on the inner life of atheism, shattering these common stereotypes as they reveal how they came to turn away from religious belief. These highly engaging personal essays capture the marvelous diversity to be found among atheists, providing a portrait that will surprise most readers. Many of the authors, for example, (...)
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  13. Rudolph Arbesmann (1942). Divine Providence and the Problem of Evil: A Translation of St. Augustine's De Ordine, with Annotations. [REVIEW] Thought: A Journal of Philosophy 17 (3):555-557.
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  14. Benjamin H. Arbour (2014). When Does God Know? Open Theism, Simultaneous Causation, and DIvine Knowledge of the Present. In Andrew Moore (ed.), God, Mind, and Knowledge. pp. 103-120.
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  15. Benjamin H. Arbour & Kevin Timpe (eds.) (2017). Philosophical Essays Against Open Theism. Routledge.
    This new collection of philosophically rigorous essays critiques the interpretation of divine omniscience known as open theism, focusing primarily on philosophically motivated open theism and positing arguments that reject divine knowledge of future contingents in the face of the dilemma of freedom and foreknowledge. The sixteen new essays in this collection, written by some of the most renowned philosophers on the topic of divine providence, represent a philosophical attempt to seriously consider open theism. They cover a wide variety of issues, (...)
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  16. James M. Arcadi (forthcoming). God is Where God Acts: Reconceiving Divine Omnipresence. Topoi:1-9.
    In classical theism, God is typically conceived of as having the attribute of omnipresence. However, this attribute often falls prey to two puzzles, the immateriality puzzle and the intensity puzzle. A recent explication of omnipresence by Hud Hudson falls short of solving these puzzles. By attending to key narratives in the Hebrew Scriptures, I argue that one ought to conceive of God’s presence at a location as God’s acting at that location. Thus, God’s omnipresence is God’s acting at all locations.
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  17. A. Armstrong (1981). Some Advantages of Polytheism. Dionysius 5:181-188.
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  18. Polymnia Athanassiadi & Michael Frede (eds.) (1999). Pagan Monotheism in Late Antiquity. Oxford University Press.
    Distinguished experts from a range of disciplines with a common interest in late antiquity probe the apparent paradox of pagan monotheism and reach a better understanding of the historical roots of Christianity.
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  19. Sri Aurobindo (1939). The Life Divine. Sri Aurobindo Ashram.
    The Life Divine explores for the Modern mind the great streams of Indian metaphysical thought, reconciling the truths behind each and from this synthesis ...
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  20. V. B. Avdeev (2006). Preodolenie Khristianstva: Opyt Adogmaticheskoĭ Propovedi. Russkai͡a Pravda.
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  21. Edward Bibbins Aveling (1882). A Godless Life the Happiest and Most Useful. Printed by A. Besant and C. Bradlaugh.
  22. James Baillie (1997). Smart, JJC and Haldane, JJ-Atheism and Theism. Philosophical Books 38:215-217.
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  23. Arthur James Balfour Balfour (1923). Theism and Thought a Study in Familiar Beliefs, Being the Second Course of Gifford Lectures Delivered at the University of Glasgow, 1922-23. Hodder & Stoughton.
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  24. Leopold Barroso (1981). "The Everlasting Man" and the Belief in Primitive Monotheism. The Chesterton Review 7 (3):279-282.
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  25. David Basinger (1992). Divine Omniscience and the Soteriological Problem of Evil: Is the Type of Knowledge God Possesses Relevant? Religious Studies 28 (1):1.
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  26. David Basinger & Thomas P. Flint (2000). Divine Providence: The Molinist Account. Philosophical Review 109 (2):274.
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  27. Leora Batnitzky (2009). Conclusion. The Future of Monotheism. In Idolatry and Representation: The Philosophy of Franz Rosenzweig Reconsidered. Princeton University Press. pp. 207-226.
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  28. Bruce P. Baugus (2013). Paradox and Mystery in Theology. Heythrop Journal 54 (2):238-251.
    The question of paradox in Christian theology continues to attract attention in contemporary philosophical theology. Much of this attention understandably centers on the epistemological problems paradoxical claims pose for Christian faith. But even among those who conclude that certain points of Christian theology are paradoxical and that belief in paradoxical points of doctrine is epistemically supportable, concepts of the nature and function of paradox in Christian theology differ significantly. In this essay, after briefly noting the diversity of phenomena that count (...)
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  29. Richard W. Beardsmore (1996). Atheism and Morality. In D. Z. Phillips (ed.), Religion and Morality. St. Martin's Press. pp. 235--249.
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  30. Herbert Berg (2013). Gavin Hyman: A Short History of Atheism. [REVIEW] International Journal for Philosophy of Religion 73 (1):77-80.
  31. David Berman (1997). Atheism and Inquiry. Free Inquiry 17.
  32. Loriliai Biernacki & Philip Clayton (eds.) (2014). Panentheism Across the World's Traditions. Oxford University Press USA.
    Not to be confused with pantheism-the ancient Greek notion that God is everywhere, an animistic force in rocks and trees-the concept of panentheism suggests that God is both in the world, immanent, and also beyond the confines of mere matter, transcendent.One of the fundamental premises of this groundbreaking collection of essays is that panentheism, despite being unlabeled until the nineteenth century, is not merely a modern Western invention. The contributors examine a number of the world's established and ancient religious traditions-Christianity, (...)
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  33. Martijn Blaauw (2007). Divorcing Theism From Infallibilism: A Reply to Robert Oakes. Religious Studies 43 (3):349.
    Robert Oakes has argued that theism defeats the 'doctrine of public-world fallibilism'. That is, Oakes has argued that theism supports infallibilism about public-world beliefs such as 'There is an olive on the floor', or 'I have two hands'. Given the enormous discussion of radical scepticism in the recent epistemological literature, this argument is well worth investigating. In this short note, however, I argue that the argument Oakes presents is unconvincing. The truth of theism does not support public-world infallibilism.
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  34. Blackford Russell & Schüklenk Udo (2013). 50 Great Myths About Atheism. Wiley-Blackwell.
    Tackling a host of myths and prejudices commonly leveled at atheism, this captivating volume bursts with sparkling, eloquent arguments on every page. The authors rebut claims that range from atheism being just another religion to the alleged atrocities committed in its name. An accessible yet scholarly commentary on hot-button issues in the debate over religious belief Teaches critical thinking skills through detailed, rational argument Objectively considers each myth on its merits Includes a history of atheism and its advocates, an appendix (...)
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  35. Thomas J. Blakeley (1965). Soviet Writings on Atheism and Religion: Supplement. Studies in Soviet Thought 5 (1-2):106-113.
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  36. Thomas J. Blakeley (1964). Scientific Atheism: An Introduction. Studies in Soviet Thought 4 (4):277-295.
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  37. Thomas J. Blakeley (1964). Soviet Writings on Atheism and Religion. Studies in Soviet Thought 4 (4):319-338.
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  38. Douglas K. Blount (2002). God and Time: Essays on the Divine Nature. Oxford University Press.
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  39. Henry Samuel Boase (1865). An Essay on Human Nature, Showing the Necessity of a Divine Revelation for the Perfect Development of Man's Capacities.
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  40. Hans Boersma (2015). Beauty: A Theological Engagement with Gregory of Nyssa by NatalieCarnes , Xvi + 263 Pp. Modern Theology 31 (4):700-702.
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  41. Nico Den Bok (1993). Human and Divine Freedom in the Theology of Bernard of Clairvaux: A Systematic Analysis. Bijdragen 54 (3):271-295.
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  42. Bolman Jr (1944). Mind and Deity. [REVIEW] Journal of Philosophy 41 (23):633-639.
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  43. F. G. Bosman (2009). Review of the Book The Boundaries of Monotheism. Interdisciplinary Explorations Into the Foundation of Western Monotheism, MAC Haardt & A. Korte, 2009, 9789004173163. [REVIEW] Bijdragen 70 (3):378-379.
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  44. Hubert S. Box (1934). The World and God the Scholastic Approach to Theism. Society for Promoting Christian Knowledge the Macmillan Company.
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  45. S. J. Bracken (2015). Panentheism and the Classical God-World Relationship: A Systems-Oriented Approach. American Journal of Theology and Philosophy 36 (3):207.
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  46. Denis J. M. Bradley (1989). Michael J. Buckley: "At the Origins of Modern Atheism". [REVIEW] The Thomist 53 (1):144.
  47. William H. Brenner (2009). D. Z. Phillips and Classical Theism. New Blackfriars 90 (1025):17-37.
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  48. C. D. Broad (1941). LAIRD, J. - Theism and Cosmology. [REVIEW] Mind 50:294.
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  49. D. M. Brooks, The Necessity of Atheism.
  50. Neil Brown (2015). Developments in the New Atheism. Australasian Catholic Record, The 92 (3):259.
    Brown, Neil The New Atheism has been a remarkable marketing phenomenon of the first decade of this century. The various authors obviously struck a modern chord in the developed world, where a steadily increasing number of people describe themselves as belonging to no religion. They would seem also to be a radically secular response in the West to the rise of militant Islam, especially since the World Trade Center attack in 2001.
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