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  1. God and Eternal Boredom.Vuko Andric & Attila Tanyi - 2017 - Religious Studies 53 (1):51-70.
    God is thought to be eternal. Does this mean that he is timeless? Or is he, rather, omnitemporal? In this paper we want to show that God cannot be omnitemporal. Our starting point, which we take from Bernard Williams’ article on the Makropulos Case, is the intuition that it is inappropriate for persons not to become bored after a sufficiently long sequence of time has passed. If God were omnitemporal, he would suffer from boredom. But God is the greatest possible (...)
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  2.  12
    The Imitation Game: Becoming Imitators of Christ.Joshua Cockayne - 2017 - Religious Studies 53 (1):3-24.
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  3.  7
    The Power of Humility in Sceptical Religion: Why Ietsism is Preferable to J. L. Schellenberg's Ultimism.James Elliott - 2017 - Religious Studies 53 (1):97-116.
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  4.  3
    The Mystery of Atonement and Swinburne's Reparation Theory.Alexander Hyun - 2017 - Religious Studies 53 (1):133-141.
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  5.  3
    The Incarnation, Soul-Free: Physicalism, Kind Membership, and the Incarnation.Kevin W. Sharpe - 2017 - Religious Studies 53 (1):117-131.
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    A Critique of Heidegger's Critique of Christian Philosophy in the Introduction to Metaphysics.Joseph G. Trabbic - 2017 - Religious Studies 53 (1):71-86.
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  7.  4
    T. J. Mawson God and the Meanings of Life. . Pp. 229. £50.00 , £16.99 , £16.99 . ISBN 978 1 4742 1254 0.Nicholas Waghorn - 2017 - Religious Studies 53 (1):143-150.
  8.  10
    Dropping the Debt: A New Conundrum in Kant's Rational Religion.Stewart Clem - 2017 - Religious Studies:1-15.
    In this article, I argue that Immanuel Kant fails to provide a satisfactory account of ‘moral debt’ in Religion within the Boundaries of Mere Reason. More precisely, he fails to answer the question of why we should assume that a debt exists in the first place. In light of recent scholarship on this area of his thought, I sketch some possible readings of Kant on the nature of moral transformation that suggest how he might account for this debt. I then (...)
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