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  1. Horrendous Evils and the Goodness of God.Marilyn McCord Adams - 1989 - Cornell University Press.
    A distinguished philosopher and a practicing minister, Marilyn McCord Adams has written a highly original work on a fundamental dilemma of Christian thought -- ...
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  2.  42
    William Ockham.Marilyn McCord Adams - 1987 - University of Notre Dame Press.
  3. Ignorance, Instrumentality, Compensation, and the Problem of Evil.Marilyn McCord Adams - 2013 - Sophia 52 (1):7-26.
    Some theodicists, skeptical theists, and friendly atheists agree that God-justifying reasons for permitting evils would have to have an instrumental structure: that is, the evils would have to be necessary to secure a great enough good or necessary to prevent some equally bad or worse evil. D.Z. Phillips contends that instrumental reasons could never justify anyone for causing or permitting horrendous evils and concludes that the God of Restricted Standard Theism does not exist—indeed, is a conceptual mistake. After considering Phillips’ (...)
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  4. Is the Existence of God a "Hard" Fact?Marilyn McCord Adams - 1967 - Philosophical Review 76 (4):492-503.
  5. Horrendous Evils and The Goodness of God.Marilyn McCord Adams & Stewart Sutherland - 1989 - Aristotelian Society Supplementary Volume 63 (1):297-323.
  6. The Problem of Evil.Marilyn McCord Adams & Robert Merrihew Adams (eds.) - 1990 - Oxford University Press.
    The problem of evil is one of the most discussed topics in the philosophy of religion. For some time, however, there has been a need for a collection of readings that adequately represents recent and ongoing writing on the topic. This volume fills that need, offering the most up-to-date collection of recent scholarship on the problem of evil. The distinguished contributors include J.L. Mackie, Nelson Pike, Roderick M. Chisholm, Terence Penelhum, Alvin Plantinga, William L. Rowe, Stephen J. Wykstra, John Hick, (...)
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  7. Hell and the God of Justice.Marilyn McCord Adams - 1975 - Religious Studies 11 (4):433 - 447.
    Christians have often held that on the day of judgment God will condemn some persons who have disobeyed him to a hell of everlasting torment and total unhappiness from which there is no hope of escape, as a punishment for their deeds up to that time. This is not the only way that hell has been or could be conceived of, but it has been the predominant conception in the Christian church throughout much of its history and it is the (...)
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  8. The Problem of Hell: A Problem of Evil for Christians.Marilyn McCord Adams - 1993 - In Eleonore Stump & Norman Kretzmann (eds.), Reasoned Faith: Essays in Philosophical Theology in Honor of Norman Kretzmann. Cornell University Press.
     
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  9.  11
    Horrendous Evils and the Goodness of God.Philip L. Quinn & Marilyn McCord Adams - 2001 - Philosophical Review 110 (3):476.
    This book is based on work on God and evil that Marilyn McCord Adams did over a period of more than a decade. In her acknowledgments Adams lists fourteen journal articles or book chapters, dating from 1986 to 1997, in which some of her key ideas were first introduced to readers. But the book is by no means a mere collection of previously published essays. As she observes, in the book most of these ideas “have undergone significant development, transformation and (...)
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  10. Redemptive Suffering: A Christian Solution to the Problem of Evil.Marilyn McCord Adams - 1986 - In William Wainwright & Robert Audi (eds.), Rationality, Religious Belief, and Moral Commitment: New Essays in the Philosophy of Religion. Cornell University Press.
     
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  11. Predestination, God's Foreknowledge, and Future Contingents.William Ockham, Marilyn Mccord Adams & Norman Kretzmann - 1971 - Religious Studies 7 (3):285-287.
  12.  50
    Forgiveness: A Christian Model.Marilyn McCord Adams - 1991 - Faith and Philosophy 8 (3):277-304.
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  13.  93
    Forgiveness.Marilyn McCord Adams - 1991 - Faith and Philosophy 8 (3):277-304.
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  14. Some Later Medieval Theories of the Eucharist: Thomas Aquinas, Gilles of Rome, Duns Scotus, and William Ockham. [REVIEW]Marilyn McCord Adams - 2010 - Oxford University Press.
    How can the Body and Blood of Christ, without ever leaving heaven, come to be really present on eucharistic altars where the bread and wine still seem to be? Marilyn McCord Adams examines how this question and its answer engaged thirteenth and fourteenth century philosophical theologians.
     
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  15. Duns Scotus on the Goodness of God.Marilyn McCord Adams - 1987 - Faith and Philosophy 4 (4):486-505.
    Over the past thirty years, analytical philosophers of religion have confronted the problem of evil in the guise of the atheistic argument from evil against the existence of God. Many have met it from the posture of defense, constructing logically possible morally sufficient reasons for divine permission of evils from the materials of religion-neutral value-theory. At best, such defenses vindicate divine goodness along the dimension “producer of global goods,” while neglecting the religiously more relevant dimension of His goodness to individual (...)
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  16.  56
    11 Ockham on Will, Nature, and Morality.Marilyn McCord Adams - 1999 - In P. V. Spade (ed.), The Cambridge Companion to Ockham. Cambridge: Cambridge University Press.
  17. What's Metaphysically Special About Supposits? Some Medieval Variations on Aristotelian Substance.Marilyn McCord Adams & Richard Cross - 2005 - Aristotelian Society Supplementary Volume 79 (1):15–52.
  18.  55
    Ockham on Final Causality: Muddying the Waters.Marilyn McCord Adams - 1998 - Franciscan Studies 56 (1):1-46.
  19. Sin as Uncleanness.Marilyn McCord Adams - 1991 - Philosophical Perspectives 5:1-27.
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  20.  96
    Ockham's Nominalism and Unreal Entities.Marilyn McCord Adams - 1977 - Philosophical Review 86 (2):144-176.
  21. Plantinga on “Felix Culpa”: Analysis and Critique.Marilyn McCord Adams - 2008 - Faith and Philosophy 25 (2):123-140.
    In “Supralapsarianism, or ‘O Felix Culpa,’” Alvin Plantinga turns from defensive apologetics to the project of Christian explanation and offers a supralapsarian theodicy: the reason God made us in a world like this is that God wanted to create a world including the towering goods of Incarnation and atonement—goods which are appropriate only in worlds containing a sufficient amount of sin, suffering, and evil as well. Plantinga’s approach makes human agents and their sin, suffering and evil, instrumental means to the (...)
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  22. Problems of Evil.Marilyn McCord Adams - 1988 - Faith and Philosophy 5 (2):121-143.
    The argument that(1) God exists, and is omniscient, omnipotent, and perfectly goodand(2) Evil existsare logically incompatible, can be construed aporetically (as generating a puzzle and posing the constructive challenge of finding a solution that displays their compatibility) or atheologically (as a positive proof of the non-existence of God). I note that analytic philosophers of religion over the last thirty years or so have focused on the atheological deployment of the argument from evil, and have met its onslaughts from the posture (...)
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  23. Julian of Norwich: Problems of Evil and the Seriousness of Sin.Marilyn McCord Adams - 2011 - Philosophia 39 (3):433-447.
    Julian of Norwich emphasizes God’s 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 (...)
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  24. The Metaphysics of the Incarnation in Some Fourteenth-Century Franciscans.Marilyn McCord Adams - 1985 - In Allan Bernard Wolter, William A. Frank & Girard J. Etzkorn (eds.), Essays Honoring Allan B. Wolter. Franciscan Institute.
     
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  25.  66
    Marilyn McCord Adams.Marilyn McCord Adams & Richard Cross - 2005 - Aristotelian Society Supplementary Volume 79 (1):15-52.
  26.  40
    Ockham on Identity and Distinction.Marilyn McCord Adams - 1976 - Franciscan Studies 36 (1):5-74.
  27.  29
    Was Ockham a Humean About Efficient Causality?Marilyn McCord Adams - 1979 - Franciscan Studies 39 (1):5-48.
  28. I—Marilyn McCord Adams: What's Metaphysically Special About Supposits? Some Medieval Variations on Aristotelian Substance1.Marilyn McCord Adams - 2005 - Aristotelian Society Supplementary Volume 79 (1):15-52.
    [Marilyn McCord Adams] In this paper I begin with Aristotle's Categories and with his apparent forwarding of primary substances as metaphysically special because somehow fundamental. I then consider how medieval reflection on Aristotelian change led medieval Aristotelians to analyses of primary substances that called into question how and whether they are metaphysically special. Next, I turn to a parallel issue about supposits, which Boethius seems in effect to identify with primary substances, and how theological cases-the doctrines of the Trinity, the (...)
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  29.  5
    Logica Magna.Paul of Venice, Francesco Del Punta & Marilyn Mccord Adams - 1979 - Philosophical Quarterly 29 (114):74-76.
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  30.  83
    Ockham’s Theory of Natural Signification.Marilyn McCord Adams - 1978 - The Monist 61 (3):444-459.
    Ockham is called a nominalist because he identifies universals with names. But there are different kinds of names and a variety of forms of nominalism. One sort says that universals are names whose meaning is ultimately to be explained in terms of the conventions of linguistic communities. Ockham appears never to have taken such a “nominalism of convention” very seriously. Citing the possible position that.
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  31.  75
    The Resurrection of the Body According to Three Medieval Aristotelians: Thomas Aquinas, John Duns Scotus, William Ockham.Marilyn McCord Adams - 1992 - Philosophical Topics 20 (2):1-33.
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  32.  8
    Genuine Agency, Somehow Shared? The Holy Spirit and Other Gifts.Marilyn McCord Adams - 2013 - Oxford Studies in Medieval Philosophy 1 (1):23-60.
    Medieval philosophical theologians thought that they had solved the problem of how God and creatures can be alike genuine agents in producing the world as we know it. But could God and creatures share genuine agency, when it comes to counting creatures and their actions worthy of eternal life? All agreed: God’s contribution was to elevate created agents by making them holy. Thinkers from Lombard to Ockham saw God as doing that in two ways: through a distinctive kind of presence (...)
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  33.  9
    The Problem of Evil.Marilyn McCord Adams - 1991 - Philosophical Quarterly 41 (165):520-520.
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  34.  6
    Problems of Evil: More Advice to Christian Philosophers.Marilyn McCord Adams - 1988 - Faith and Philosophy 5 (2):121-143.
    The argument that God exists, and is omniscient, omnipotent, and perfectly goodand Evil existsare logically incompatible, can be construed aporetically or atheologically. I note that analytic philosophers of religion over the last thirty years or so have focused on the atheological deployment of the argument from evil, and have met its onslaughts from the posture of defense. I take Nelson Pike and Alvin Plantinga as paradigm defenders, analyse their approaches, and try to make explicit parameters and assumptions within which these (...)
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  35. Some Later Medieval Theories of the Eucharist: Thomas Aquinas, Gilles of Rome, Duns Scotus, and William Ockham.Marilyn McCord Adams - 2010 - Oxford University Press.
    How can the Body and Blood of Christ, without ever leaving heaven, come to be really present on eucharistic altars where the bread and wine still seem to be? Marilyn McCord Adams examines how this question and its answer engaged thirteenth and fourteenth century philosophical theologians.
     
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  36.  28
    Memory and Intuition: A Focal Debate in Fourteenth Century Cognitive Psychology.Marilyn McCord Adams & O. F. M. Wolter - 1993 - Franciscan Studies 53 (1):175-192.
  37.  24
    Is To Will It as Bad as To Do It?: The Fourteenth Century Debate.Marilyn McCord Adams & Rega Wood - 1981 - Franciscan Studies 41 (1):5-60.
  38.  51
    The Metaphysics of the Trinity in Some Fourteenth Century Franciscans.Marilyn McCord Adams - 2008 - Franciscan Studies 66:101 - 168.
  39.  38
    Can Creatures Create?Marilyn Mccord Adams - 2006 - Philosophia 34 (2):101-128.
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  40.  54
    Fides Quaerens Intellectum: St. Anselm's Method in Philosophical Theology.Marilyn McCord Adams - 1992 - Faith and Philosophy 9 (4):409-435.
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  41.  79
    Ockham on the Soul.Marilyn McCord Adams - 2001 - Proceedings of the American Catholic Philosophical Association 75:43-77.
    In this paper, I argue that Ockham’s seemingly pessimistic epistemological assessments of what we can know about the human soul and its relation to the body reflect a sound appreciation of what is involved in the theoretical development of philosophy and natural science. In order to make my argument, I first undermine the idea that demonstration was a norm that scholastic disputation regularly expected to achieve; and second, I examine Ockham’s treatment of three major topics in psychology (thus illustrating how (...)
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  42.  39
    Cur Deus Homo?: Priorities Among the Reasons?Marilyn McCord Adams - 2004 - Faith and Philosophy 21 (2):141-158.
    From some philosophical points of view, the Incarnation is difficult to motivate. From others, a host of reasons appear, raising the problem of how to choose among and/or prioritize them. In this paper I examine how different substantive commitments and starting points combine with contrasting understandings of method in philosophical theology, to generate different analyses and answers to Christianity’s crucial question: cur Deus homo?
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  43.  38
    The Structure of Ockham's Moral Theory.Marilyn McCord Adams - 1986 - Franciscan Studies 46 (1):1-35.
  44. What Sort of Human Nature? Medieval Philosophy and the Systematics of Christology.Marilyn Mccord Adams - 1999
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  45.  7
    Ockham on the Soul: Elusive Proof, Dialectical Persuasions.Marilyn McCord Adams - 2001 - Proceedings of the American Catholic Philosophical Association 75:43-77.
    In this paper, I argue that Ockham’s seemingly pessimistic epistemological assessments of what we can know about the human soul and its relation to the body reflect a sound appreciation of what is involved in the theoretical development of philosophy and natural science. In order to make my argument, I first undermine the idea that demonstration was a norm that scholastic disputation regularly expected to achieve; and second, I examine Ockham’s treatment of three major topics in psychology.
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  46.  18
    Aristotle and the Sacrament of the Altar: A Crisis in Medieval Aristotelianism.Marilyn Mccord Adams - 1991 - Canadian Journal of Philosophy 21 (sup1):195-249.
  47. Aristotelian Substance and Supposits.Marilyn Mccord Adams & Richard Cross - 2005 - Proceedings of the Aristotelian Society, Supplementary Volumes( 79:15-72.
    [Marilyn McCord Adams] In this paper I begin with Aristotle's Categories and with his apparent forwarding of primary substances as metaphysically special because somehow fundamental. I then consider how medieval reflection on Aristotelian change led medieval Aristotelians to analyses of primary substances that called into question how and whether they are metaphysically special. Next, I turn to a parallel issue about supposits, which Boethius seems in effect to identify with primary substances, and how theological cases-the doctrines of the Trinity, the (...)
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  48. Christ and Horrors: The Coherence of Christology.Marilyn McCord Adams - 2006 - Cambridge University Press.
    Who would the Saviour have to be, what would the Saviour have to do to rescue human beings from the meaning-destroying experiences of their lives? This book offers a systematic Christology that is at once biblical and philosophical. Starting with human radical vulnerability to horrors such as permanent pain, sadistic abuse or genocide, it develops what must be true about Christ if He is the horror-defeater who ultimately resolves all the problems affecting the human condition and Divine-human relations. Distinctive elements (...)
     
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  49. Chalcedonian Christology: A Christian Solution to the Problem of Evil.Marilyn McCord Adams - 1997 - In Stephen T. Davis (ed.), Philosophy and Theological Discourse. St. Martin's Press.
     
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  50.  23
    Confessions of a Rational Mystic: Anselm's Early Writings.Gregory Schufreider.Marilyn McCord Adams - 1996 - Speculum 71 (2):489-492.
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