Results for 'Jl Sin'

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  1. Situación de la Iglesia en Asia y el diálogo con las religiones no-cristianas.Jl Sin - 1991 - Studium 31 (1):99-109.
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  2. Annihilationism and the Eradication of All Sin.Alberto Oya - 2019 - Cauriensia 14 (1):551-556.
    Annihilationism claims that earthly death is followed by a divine judgment after which the wicked are condemned to a second death, while those who have lived their (...)
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  3.  61
    A Brief Inquiry Into the Meaning of Sin and Faith: With "on My Religion".John Rawls - 2009 - Harvard University Press.
    A general prospectus -- Vindication of the natural cosmos -- The extended natural cosmos -- The meaning of sin -- The meaning of faith.
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  4. Original Sin and a Broad Free Will Defense.W. Paul Franks - 2012 - Philosophia Christi 14 (2):353–371.
    I begin with a distinction between narrow and broad defenses to the logical problem of evil. The former is simply an attempt to show that God and (...)
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  5. Reformed and Evolutionary Epistemology and the Noetic Effects of Sin.Helen De Cruz & Johan De Smedt - 2013 - International Journal for Philosophy of Religion 74 (1):49-66.
    Despite their divergent metaphysical assumptions, Reformed and evolutionary epistemologists have converged on the notion of proper basicality. Where Reformed epistemologists appeal to God, who has designed the (...)
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  6. Original Sin: The Divergent Doctrines of Augustine and Tillich.Richard Oxenberg - manuscript
    In this paper I provide a comparative analysis of Augustine's and Paul Tillich's doctrines of Original Sin. I argue that Augustine's doctrine is deeply flawed (...)
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  7.  54
    Original Sin and Radical Evil: Kierkegaard and Kant.Roe Fremstedal - 2012 - Kantian Review 17 (2):197-225.
    By comparing the theories of evil found in Kant and Kierkegaard, this article aims to shed new light on Kierkegaard, as well as on the historical and (...)
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  8.  43
    Does God Intend That Sin Occur? We Affirm.Matthew J. Hart & Daniel J. Hill - 2020 - European Journal for Philosophy of Religion 12 (1):143-171.
    In this paper we discuss the question whether God intends that sin occur. We clarify the question, consider some of the answers given in the Christian tradition, (...)
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  9.  84
    Kant on the Debt of Sin.Lawrence Pasternack - 2012 - Faith and Philosophy 29 (1):30-52.
    Kant follows Christian tradition by asserting that humanity is sinful by nature, that our sinful nature burdens us with an infinite debt to God, and that it (...)
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  10.  40
    Logic and Sin in the Writings of Ludwig Wittgenstein.Philip R. Shields - 1993 - University of Chicago Press.
    Philip R. Shields shows that ethical and religious concerns inform even the most technical writings on logic and language, and that, for Wittgenstein, the need to establish (...)
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  11. The Metaphysics of Original Sin.Michael C. Rea - 2007 - In Peter Van Inwagen & Dean Zimmerman (eds.), Persons: Human and Divine. Oxford University Press, Clarendon Press ;. pp. 319--356.
    This paper argues that there is no straightforward conflict between the traditional Christian doctrine of original sin and the thesis that a person P is morally responsible (...)
     
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  12. Julian of Norwich: Problems of Evil and the Seriousness of Sin.Marilyn McCord Adams - 2011 - Philosophia 39 (3):433-447.
    Julian of Norwich emphasizes Gods eternal and unchanging love for humankind. Her visions show how God is not angry with our sins and so has no (...)need to forgive us. God does not shame or blame us but excuses us and plans how to reward and compensate us for sin. In relation to Mother Jesus, we remain dear lovely children who need help, correction, and education. Although these remarks suggest to some that Julian must be soft on sin, that she has no adequate appreciation of the worthiness of God or the dignity of human nature, I argue that this is far from the case. On the contrary, she makes Divine worthiness axiomatic and urges readers to live into it. She relocates human dignity not in its intrinsic value but in our centrality to Gods plan. She measures the seriousness of sin in terms of the real hard work it takes to rear us up out of it: crucifixion for Christ, the hell of being a sinner and the crucifixion of life-long penance for us. Nevertheless, the brightness of her visions dominates with her assurance that despite the sin-produced sufferings of this present life, all will be well. (shrink)
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  13.  49
    The Anxiety of Inheritance: Reinhold Niebuhr and the Literal Truth of Original Sin.Geoffrey Rees - 2003 - Journal of Religious Ethics 31 (1):75 - 99.
    Widely regarded as the most influential proponent of the truth of original sin in the twentieth century, Reinhold Niebuhr worked hard to excise any "literalistic" element from (...)
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  14. The Arbitrariness of the Primal Sin.Kevin Timpe - 2013 - In Jonathan L. Kvanvig (ed.), Oxford Studies in Philosophy of Religion. Oxford University Press. pp. 234-257.
    Considerations of the primal sin show that both voluntarist and intellectual accounts involve an unresolved arbitrariness at the heart of their accounts of free agency. This suggests (...)
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  15.  22
    Techno-Science and Religious Sin: Orthodox Theology and Heidegger[REVIEW]Byron Kaldis - 2008 - Sophia 47 (2):107-128.
    This paper places certain religious ideas of Eastern Christianity about our relationship to nature critically against techno-scientific thinking and practice. Specifically, the two focal issues of (...)the discussion are the concept of religious sin, on the one hand, and the peculiarly modern fusion of science and technology, resulting in the novel phenomenon of techno-science, on the other. Two corresponding theses are advanced: that of sin as an epistemic, and not as a moral, error, and that of theEucharisticviz., celebratory relation with God. The paper then proceeds to trace significant parallels that may be discerned between the Orthodox theological view and Heideggers position on technology, and metaphysics more generally, culminating in the suggestion that the way out of thedangerof technology as techno-science must be found in art or religion. (shrink)
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  16.  16
    Sin: The Early History of an Idea.Paula Fredriksen - 2012 - Princeton University Press.
    In this book, award-winning historian of religion Paula Fredriksen tells the surprising story of early Christian concepts of sin, exploring the ways that sin came to (...)shape ideas about God no less than about humanity. (shrink)
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  17. Sin, Grace, and Redemption in Abelard.Thomas Williams - 2004 - In Kevin Guilfoy & Jeffrey Brower (eds.), The Cambridge Companion to Abelard. Cambridge University Press. pp. 258-278.
    "From time to time some of my friends startle me by referring to the Atonement itself as a revolting heresy," wrote Austin Farrer, "invented by (...)
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  18.  90
    The Problem of Propagation: Original Sin as Inherited Discourse.James Stillwaggon - 2014 - Studies in Philosophy and Education 33 (1):61-73.
    As Modernist doctrines emphasizing the unity and agency of the educated self are increasingly set up as the straw men of contemporary educational discourses, premodern and Medieval (...)
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  19.  34
    European Philosophy and Original Sin in Stephen Mulhall.Judith Wolfe - 2017 - New Blackfriars 98 (1076):387-398.
    Stephen Mulhall has distinguished himself as one of the most rigorous and constructive contemporary thinkers on European philosophy and its complicated relationship to Christian theology. A prominent (...)
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  20.  34
    Taking Sin Seriously.Darlene Fozard Weaver - 2003 - Journal of Religious Ethics 31 (1):45 - 74.
    Contemporary Roman Catholic ethics endeavors to take sin seriously by offering theologies of sin that emphasize it as a force and as a basic, personal orientation. Such (...)
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  21.  52
    In Defense of Sin.John Portmann (ed.) - 2003 - Palgrave-Macmillan.
    Intriguing, and occasionally unsettling, In Defense of Sin is a refreshingly frank exploration of some real facts of life. Portmann gathers an on-target collection of great (...)writers on transgressions large and small. Read about defenses for promiscuity, greed, deceit, gossip, lust, breaking the golden rule, and more--and use this unusual guide to decide for yourself if sin has a place in our contemporary, and virtually unshockable, society. Provocative and illuminating, this book may change how you think about sin, morality, and what's right. Contributors include Aaron Ben-Ze'ev, Anthony Ellis, Jane English, Ludwig Feuerbach, Sigmund Freud, Bernard Mandeville, Jerome Neu, Friedrich Nietzsche, David Novitz, Joyce Carol Oates, David A.J. Richards, Seneca, Jonathan Swift, Richard Wasserstrom, and Oscar Wilde. (shrink)
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  22.  25
    De Casu Diaboli: An Examination of Faith and Reason Via a Discussion of the Devil's Sin.Michael Barnwell - 2009 - St. Anselm Journal 6 (2):1-8.
    Although De Casu Diaboli is not a traditional locus for a discussion of faith and reason, it is nonetheless subtly permeated by this topic in two ways. (...)
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  23.  29
    How Sin Works: A Review Essay[REVIEW]Darlene Fozard Weaver - 2001 - Journal of Religious Ethics 29 (3):471 - 501.
    Reviewing works by James Alison, Alistair McFadyen, Andrew Sung Park, Ted Peters, and Solomon Schimmel, the author suggests that the status and (dys)function of the discourse/doctrine (...) of sin highlight tensions between theology and ethics in ways that suggest the character, limits, and promise of religious ethics. This literature commends attention to sin-talk because it helps religious ethicists to render more adequately the dynamics of human agency, sociality, and culture and because it raises questions about the nature and task of theology, faith, and morality. Yet these volumes also indicate that religious ethics should pay more attention to particular sins. (shrink)
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  24.  41
    Contestation and Epektasis in theDiscussion on Sin”.Stephen E. Lewis - 2012 - Analecta Hermeneutica 4.
    The essay discusses the March 5, 1944 "Discussion on Sin," an event that was held between French intellectual Georges Bataille and the Jesuit priest and patristics (...) scholar Jean Daniélou, along with other important Christian and non-Christian intellectuals. I argue that the event is the best recorded wartime intellectual encounter between the founders of contestation (subsequently so important in deconstructive thought) and serious practitioners of Christianity. Aspects of the thought of French thinker Maurice Blanchot and Swiss theologian Hans Urs Von Balthasar are also profiled. (shrink)
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  25.  63
    Sin and Human Cognition of God.Rik Peels - 2011 - Scottish Journal of Theology 64 (4):390-409.
    In this paper I argue that the effects of sin for our cognition of God primarily consist in a lack of knowledge by acquaintance of God and (...)
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  26.  40
    The Effects of Sin Upon Human Moral Cognition.Rik Peels - 2010 - Journal of Reformed Theology 4 (1):42-69.
    This article provides an elaborate defense of the thesis that we have no reason to think that sin has any direct effects upon our moral cognition. After (...)
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  27.  11
    Holm Tetens on Panentheism: The Concept of Panentheism, Sin, and Special Divine Action.Benedikt Paul Göcke & Ludwig Jaskolla - 2017 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 59 (4):482-494.
    SummaryWe briefly clarify Tetenss concept of God and argue that there are some problems regarding both the precise formulation of his panentheism as well as its (...)implications for sin and special divine action. (shrink)
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  28.  23
    Aquinas on Hating Sin in Summa Theologiae II-II Q34 A3 and I-II Q23 A1.Keith Green - 2013 - Sophia 52 (4):601-623.
    This essay explores the phenomenological features of the passional response to evil that Aquinas callshatred of sinin Summa Thelogiae II-II Q34 A3 and I-II (...) Q23 A1, among other places. Social justice concerns and philosophical objections, however, challenge the notion that one can feel hatred toward an agents vice or sin without it being the agent who is hated. I argue that a careful, contextual reading of these texts shows that Aquinas cannot be read as commendinghatein any form. The texts under consideration offer no comfort to those who appeal to hatred of sin or vice to legitimate sentiments or actions that can be reasonably taken to express hatred of persons. (shrink)
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  29.  10
    Sin as an Ailment of Soul and Repentance as the Process of Its Healing. The Pastoral Concept of Penitentials as a Way of Dealing with Sin, Repentance, and Forgiveness in the Insular Church of the Sixth to the Eighth Centuries.Wilhelm Kursawa - 2017 - Perichoresis 15 (1):21-45.
    Although the advent of the Kingdom of God in Jesus contains as an intrinsic quality the opportunity for repentance as often as required, the Church of the (...)
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  30. A Better Framework for Legitimacy: Learning From the Christian Reformed Tradition.Philip Shadd - unknown
    In recent years, political legitimacy as a concept distinct from full justice has received much attention. Yet in addition to querying the specific conditions legitimacy requires, there (...)
     
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  31. Original Justice, Original Sin, and the Free-Will Defense.Paul A. Macdonald Jr - 2010 - The Thomist 74 (1):105-141.
    In this article, I advance what I think is a more theologically robust and informed free-will defense, which allows me to address the problem of evil (...)in a more theologically robust and informed way. In doing so, however, I do not claim to offer a comprehensive response to the problem of evil, or full-blown "theodicy"; instead, I offer a partial response, which I place in the service of a full-blown theodicy. Moreover, my own approach is explicitly Thomistic, insofar as I formulate much of it drawing on Thomas Aquinas's own formulations of the doctrines of original justice and original sin, or the human being as created and fallen. Structurally, the article consists of three main sections. In first section, I consider and critique a recent, expanded free-will defense offered by Peter van Inwagen, which also incorporates the doctrines of creation and the Fall. I then introduce key aspects of Aquinas's own thought in order to make the requisite improvements to this approach. In the second section of the article, I consider some main objections to my own Thomistic approach, as I will have formulated it so far: in particular, that the doctrines of original justice and original sin are unintelligible from the standpoints of moral psychology and evolutionary biology. I also begin to consider the objection that there is no intelligible way of explaining the transmission of original sin. In the third and final section of the article, I respond to these objections, offering a final defense of my central claim that the free-will defense is best served when it is wedded with a specifically Thomistic construal of the human being as originally created in a state of original justice, but now subject to defects (both bodily and spiritual) that are the inherited consequences of original sin. (shrink)
     
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  32.  11
    La Política sin reglas (Los cuatro prejuicios del Apocalipsis).Alexis Alzuru - 2010 - Apuntes Filosóficos 19 (36):95-104.
    En estas páginas sólo se enumeran de manera puntual un conjunto de prejuicios políticos que están impidiendo un debate razonable sobre la democracia; aún cuando también incluyen (...)
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  33.  11
    Sin And The Experience Of Finiteness.Veress Károly - 2006 - Journal for the Study of Religions and Ideologies 5 (13):39-46.
    Todays philosophical thinking mostly deals with the problem of sin from a religious, phenomenological or ethical point of view. This paper is an attempt to find (...)hermeneutical points of view for the possibility of an interpretation of sin which can be opened by philosophical hermeneutics with reference to our historical being, the linguistic form of experience and the experience of finitude. The train of thoughts takes us from the analysis of the conceptoriginal sinto the disclosure of the speculative structure and existential meaning of the original sin. Throughout this examination, the essence of original sin is revealed as the medium and the universal experience-horizon of the history of human being and of meaning. (shrink)
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  34. How Sin Escapes Premotion: The Development of Thomas Aquinass Thought by Spanish Thomists.Thomas M. Osborne - 2017 - In Steven Long, Thomas Joseph White & Roger Nutt (eds.), Thomism and Predestination: Principles and Disputations. Ave Maria, Fl: Sapientia. pp. 192-213.
    I argue that Diego Alvarez and Thomas de Lemos through their participation in the De auxiliis controversy developed and defended Cajetans view of the causation of (...)sin in such a way that they were able to defend the predetermination of the material aspect of sin while at the same time assimilating important aspects from his critics. It is important to recognize that Lemos and his associates hold both that the premotion of sins material aspect is not necessarily connected with the Catholic faith and that it is knowable by natural reason. Even though they argued that other Molinist theses should be condemned as heretical, they held that this rejection of the Dominican thesis concerning sin is simply wrong but not heretical. First, I consider Cajetans position. Second, I consider the reception of this position by Medina, Zumel, and Báñez. Third, I show that Alvarez and Lemos make distinctions that allow them to incorporate the insights of both Cajetan and his critics. (shrink)
     
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  35.  24
    Teilhard de Chardin, Original Sin, and the Six Propositions.David Grumett & Paul Bentley - 2018 - Zygon 53 (2):303-330.
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  36. Original Sin, the Fall, and Epistemic Self-Trust.Jonathan C. Rutledge - 2018 - TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2 (1):84-94.
    In this paper, I argue that no strong doctrine of the Fall can undermine the propriety of epistemic self-trust. My argument proceeds by introducing a common (...)type of philosophical methodology, known as reflective equilibrium. After a brief exposition of the method, I introduce a puzzle for someone engaged in the project of self-reflection after gaining a reason to distrust their epistemic selves on the basis of a construal of a doctrine of the Fall. I close by introducing the worry as a formal argument and demonstrate the self-undermining nature of such an argument. (shrink)
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  37.  20
    A Feminist Catholic Response to the Social Sin of Rape Culture.Megan K. McCabe - 2018 - Journal of Religious Ethics 46 (4):635-657.
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  38.  55
    Decalogue Five: A Short Film About Killing, Sin, and Community.Michael Baur - 2016 - In Eva Badowska & Francesca Parmeggiani (eds.), Of Elephants and Toothaches: Ethics, Politics, and Religion in Krzysztof Kieslowski’s Decalogue. New York, NY, USA: Fordham University. pp. 122-139.
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  39. Sin and Suffering.Steven M. Duncan - manuscript
    In this essay I discuss the concept of suffering, the causes of suffering, and the Christian solution to the problem of suffering. I conclude that there is (...)
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  40.  45
    Sociobiology and Original Sin.Patricia A. Williams - 2000 - Zygon 35 (4):783-812.
  41.  46
    La conciencia auténtica en Mario Briceño Irragory o la mixtura utópica en Mensaje sin destino.Luis Javier Hernández Carmona - 2002 - Utopía y Praxis Latinoamericana 7 (18):81-88.
    El pensamiento político de Mario Briceño Iragorry está atravesado por profundas pinceladas utópicas. Su preocupación por alertar las trampas de la historia y las manipulaciones de la (...)
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  42.  13
    Non Potest Non Peccare”: Karl Barth on Original Sin and the Bondage of the Will.Shao Kai Tseng - 2018 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 60 (2):185-207.
    Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 60 Heft: 2 Seiten: 185-207.
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  43.  48
    Responsibility, Passion, and Sin: A Reassessment of Abelard's Ethics.Jean Porter - 2000 - Journal of Religious Ethics 28 (3):367 - 394.
    This article reassesses Peter Abelard's account of moral intention, or, better, consent, in light of recent work on his own thought and on the twelfth-century background (...) of that thought. The author argues (1) that Abelard's focus on consent as the determining factor for morality does not rule out, but, on the contrary, presupposes objective criteria for moral judgment and (2) that Abelard's real innovation does not lie in his doctrine of consent as the sole source of merit or guilt, but, rather, in his exploration of the ways in which this doctrine affects our understanding of the objective criteria for moral judgment. In particular, Abelard is led by his doctrine of consent to a thoroughgoing reassessment of the moral significance of the passions, which, in turn, leads him to reject the view that actions should be evaluated in terms of the praiseworthy or vicious character of the passions they express. (shrink)
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  44.  1
    Questioning Bonaventure's Augustinianism?: On the Noetic Effects of Sin.Nathaniel Gray Sutanto - forthcoming - New Blackfriars.
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  45.  14
    Sentir lo indecible. Sentido, sin sentido y carencia de sentido en el Tractatus de Wittgenstein.Vicente Sanfélix Vidarte - 2008 - Revista de Filosofía (Madrid) 33 (2):5-20.
    This article analyses Wittgensteins conception of nonsense and, against resolute interpretations, defends that, perhaps influenced by Mauthner and Weininger, the Tractatus author conceived corrects ontological and (...)ethical nonsenses like nearly to tautological senseless. (shrink)
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  46.  14
    Virtue Remains After Removing Sin: Finding Skill Amongst Socially Responsible Investment Managers[REVIEW]Elizabeth Ooi & Paul Lajbcygier - 2013 - Journal of Business Ethics 113 (2):199-224.
    We examine the investment skill of socially responsible investment (SRI) fund managers. Prior studies use thealphafrom standard asset pricing models as a proxy for management (...)
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  47. Falsely Identifying Original Sin and Pure Nature: Christological Implications.Aaron Henderson - forthcoming - New Blackfriars.
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  48. A Sense of Life, a Sense of Sin.Eugene C. Kennedy - 1975 - Doubleday.
     
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  49. Sorrow, Sin and Suffering.Thomas Fletcher Royds - 1932 - London: Skeffington & Son.
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  50. A History of Sin.Oliver Thomson - 1993 - Canongate Press.
     
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