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  1.  52
    Is Penal Substitution Incoherent? An Examination of Mark Murphy's Criticisms.William Lane Craig - 2018 - Religious Studies 54 (4):509-526.
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  2.  2
    ‘Do Not Examine, but Believe?’: A Classicist's Perspective on Teresa Morgan's Roman Faith and Christian Faith.Lindsay G. Driediger-Murphy - 2018 - Religious Studies 54 (4):568-576.
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  3.  8
    Constructivism, Moral Realism, and the Possibility of Kant's Rational Religion.Samuel Duncan - 2018 - Religious Studies 54 (4):455-473.
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  4.  23
    Justification by Faith.Kent Dunnington - 2018 - Religious Studies 54 (4):527-547.
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  5.  9
    Hedonism and Asceticism.Christopher G. Framarin - 2018 - Religious Studies 54 (4):489-508.
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  6.  96
    Sceptical Theism and the Evil-God Challenge.Perry Hendricks - 2018 - Religious Studies 54 (4):549-561.
    This article is a response to Stephen Law's article ‘The evil-god challenge’. In his article, Law argues that if belief in evil-god is unreasonable, then belief in good-god is unreasonable; that the antecedent is true; and hence so is the consequent. In this article, I show that Law's affirmation of the antecedent is predicated on the problem of good (i.e. the problem of whether an all-evil, all-powerful, and all-knowing God would allow there to be as much good in the world (...)
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  7.  15
    Pistis, Fides, and Propositional Belief.Daniel Howard-Snyder - 2018 - Religious Studies 54 (4):585-592.
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  8.  9
    Cognitive Opacity and the Analysis of Faith: Acts of Faith Interiorized Through a Glass Only Darkly.Daniel J. Mckaughan - 2018 - Religious Studies 54 (4):576-585.
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  9.  8
    Predicates, Parts, and Impermanence: A Contemporary Version of Some Central Buddhist Tenets.Matthew Mckeever - 2018 - Religious Studies 54 (4):475-488.
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  10.  3
    Introduction to Roman Faith and Christian Faith.Teresa J. Morgan - 2018 - Religious Studies 54 (4):563-568.
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  11. Response to My Commentators.Teresa J. Morgan - 2018 - Religious Studies 54 (4):592-604.
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  12.  2
    Stewart Sutherland: An Appreciation.Keith Ward - 2018 - Religious Studies 54 (4):447-453.
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  13.  14
    Kenosis, Omniscience, and the Anselmian Concept of Divinity.Joel Archer - 2018 - Religious Studies 54 (2):201-213.
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  14.  4
    Kenosis, Omniscience, and the Anselmian Concept of Divinity.Joel Archer - 2018 - Religious Studies 54 (2):201-213.
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  15.  20
    Theistic Consubstantialism and Omniscience.Andrei A. Buckareff - 2018 - Religious Studies 54 (2):233-245.
    According to theistic consubstantialism, the universe and God are essentially made of the same stuff. If theistic consubstantialism is correct, then God possesses the essential power to have knowledge de se of the contents of the mind of every conscious being internal to God. If theistic consubstantialism is false, then God lacks this essential property. So either God is essentially corporeal and possesses greater essential epistemic powers than God would have otherwise or God is essentially incorporeal and has a diminished (...)
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  16.  6
    Theistic Consubstantialism and Omniscience.Andrei A. Buckareff - 2018 - Religious Studies 54 (2):233-245.
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  17.  9
    On the Religious Worth of Bodily Liturgical Action.Terence Cuneo - 2018 - Religious Studies 54 (2):155-174.
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  18.  4
    On the Religious Worth of Bodily Liturgical Action.Terence Cuneo - 2018 - Religious Studies 54 (2):155-174.
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  19.  34
    It is Logically Impossible for Everlasting God to Fall Into Boredom.Jerome Gellman - 2018 - Religious Studies 54 (2):285-288.
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  20.  9
    It is Logically Impossible for Everlasting God to Fall Into Boredom.Jerome Gellman - 2018 - Religious Studies 54 (2):285-288.
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  21.  6
    David Marno Death Be Not Proud: The Art of Holy Attention. . Pp. Xi + 315. £28.00/$40.00 . ISBN 978 0 226 41597 0.Eleanor Hardy - 2018 - Religious Studies 54 (2):289-292.
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  22.  4
    David Marno Death Be Not Proud: The Art of Holy Attention. . Pp. Xi + 315. £28.00/$40.00 . ISBN 978 0 226 41597 0.Eleanor Hardy - 2018 - Religious Studies 54 (2):289-292.
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  23.  13
    ‘His Death Belongs to Them’: An Edwardsean Participatory Model of Atonement.Jonathan Hill - 2018 - Religious Studies 54 (2):175-199.
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  24.  7
    ‘His Death Belongs to Them’: An Edwardsean Participatory Model of Atonement.Jonathan Hill - 2018 - Religious Studies 54 (2):175-199.
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  25.  85
    Can Fictionalists Have Faith?Finlay Malcolm - 2018 - Religious Studies 54 (2):215-232.
    According to non-doxastic theories of propositional faith, belief that p is not necessary for faith that p. Rather, propositional faith merely requires a ‘positive cognitive attitude’. This broad condition, however, can be satisfied by several pragmatic approaches to a domain, including fictionalism. This paper shows precisely how fictionalists can have faith given non-doxastic theory, and explains why this is problematic. It then explores one means of separating the two theories, in virtue of the fact that the truth of the propositions (...)
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  26.  15
    Hypocrisy as a Challenge to Christian Belief.J. W. Schulz - 2018 - Religious Studies 54 (2):247-264.
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  27.  1
    Hypocrisy as a Challenge to Christian Belief.J. W. Schulz - 2018 - Religious Studies 54 (2):247-264.
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  28.  37
    God, Evil, and Occasionalism.Matthew Shea & C. P. Ragland - 2018 - Religious Studies 54 (2):265-283.
    In a recent paper, Alvin Plantinga defends occasionalism against an important moral objection: if God is the sole direct cause of all the suffering that results from immoral human choices, this causal role is difficult to reconcile with God’s perfect goodness. Plantinga argues that this problem is no worse for occasionalism than for any of the competing views of divine causality; in particular, there is no morally relevant difference between God directly causing suffering and God indirectly causing it. First, we (...)
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  29.  22
    The Logic of Hope: A Defence of the Hopeful.Einar Duenger Bohn - 2018 - Religious Studies 54 (1):107-116.
  30.  5
    Jessica Frazier Hindu Worldviews: Theories of Self, Ritual and Reality. . Pp. Xiii + 224. £24.99/$37.95 . ISBN 978 1 4742 5155 6. [REVIEW]Mikel Burley - 2018 - Religious Studies 54 (1):150-154.
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  31.  9
    Dropping the Debt: A New Conundrum in Kant's Rational Religion.Stewart Clem - 2018 - Religious Studies 54 (1):131-145.
    In this essay, 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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  32.  28
    The Dark Knight of the Soul: Weaning and the Problem of Divine Withdrawal.Joshua Cockayne - 2018 - Religious Studies 54 (1):73-90.
  33.  6
    Terence Cuneo Ritualized Faith: Essays on the Philosophy of Liturgy. . Pp. 228. £55.00 . ISBN 978 0 19 875775 7.John Cottingham - 2018 - Religious Studies 54 (1):147-150.
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  34.  11
    A Collaborative Model of Petitionary Prayer.Gianluca di Muzio - 2018 - Religious Studies 54 (1):37-54.
  35.  15
    ‘Frail Worms of the Earth’: Philosophical Reflections on the Meaning of Life.Christopher Hamilton - 2018 - Religious Studies 54 (1):55-71.
  36.  37
    Naturalism, Theism, and Multiply Realizable Mental States.Vandergriff Kevin - 2018 - Religious Studies 54 (1):91-105.
    Paul Draper has argued that the scientific evidence for the dependence of mental states upon brain states provides a good reason for thinking that theism is very probably false because the extreme metaphysical dualism implied by theism makes it antecedently likely, if God exists, that minds should be fundamentally non-physical entities. However, Draper's argument assumes that what makes God's mind a mind is the immaterial stuff it is made of. But that assumption is potentially faulty. Why? Because, if functionalism is (...)
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  37.  29
    The X-Claim Argument Against Religious Belief.Stephen Law - 2018 - Religious Studies 54 (1):15-35.
  38.  55
    A New Logical Problem for the Doctrine of the Trinity.Justin Mooney - 2018 - Religious Studies 54 (1):1-13.
  39.  13
    Law and Moral Agency in De Libero Arbitrio I.Ivan Welty - 2018 - Religious Studies 54 (1):117-130.
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  40.  38
    Response to Wunder: Objective Probability, Non-Contingent Theism, and the EAAN.Perry Hendricks - 2018 - Religious Studies:1-5.
    This paper is a response to Tyler Wunder’s ‘The modality of theism and probabilistic natural theology: a tension in Alvin Plantinga's philosophy’ (this journal). In his article, Wunder argues that if the proponent of the Evolutionary Argument Against Naturalism (EAAN) holds theism to be non-contingent and frames the argument in terms of objective probability, that the EAAN is either unsound or theism is necessarily false. I argue that a modest revision of the EAAN renders Wunder’s objection irrelevant, and that this (...)
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  41.  72
    Idolatry, Indifference, and the Scientific Study of Religion: Two New Humean Arguments.Daniel Linford - 2018 - Religious Studies:1-21.
    We utilize contemporary cognitive and social science of religion to defend a controversial thesis: the human cognitive apparatus gratuitously inclines humans to religious activity oriented around entities other than the God of classical theism. Using this thesis, we update and defend two arguments drawn from David Hume: (i) the argument from idolatry, which argues that the God of classical theism does not exist, and (ii) the argument from indifference, which argues that if the God of classical theism exists, God is (...)
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  42.  33
    Reforming Reformed Epistemology: A New Take on the Sensus Divinitatis.Blake Mcallister & Trent Dougherty - 2018 - Religious Studies:1-21.
    Alvin Plantinga theorizes the existence of a sensus divinitatis – a special cognitive faulty or mechanism dedicated to the production and non-inferential justification of theistic belief. Following Chris Tucker, we offer an evidentialist-friendly model of the sensus divinitatis whereon it produces theistic seemings that non-inferentially justify theistic belief. We suggest that the sensus divinitatis produces these seemings by tacitly grasping support relations between the content of ordinary experiences (in conjunction with our background evidence) and propositions about God. Our model offers (...)
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