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  1. The Other Confessional History: On Secular Bias in the Study of Religion.Brad S. Gregory - 2006 - History and Theory 45 (4):132–149.
    The rejection of confessional commitments in the study of religion in favor of social-scientific or humanistic theories of religion has produced not unbiased accounts, but reductionist explanations of religious belief and practice with embedded secular biases that preclude the understanding of religious believer-practitioners. These biases derive from assumptions of undemonstrable, dogmatic, metaphysical naturalism or its functional equivalent, an epistemological skepticism about all truth claims of revealed religions. Because such assumptions are so widespread among scholars today, they are not often explicitly (...)
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  • The Other Confessional History: On Secular Bias in the Study of Religion.Brad S. Gregory - 2006 - History and Theory 45 (4):132-149.
    The rejection of confessional commitments in the study of religion in favor of social-scientific or humanistic theories of religion has produced not unbiased accounts, but reductionist explanations of religious belief and practice with embedded secular biases that preclude the understanding of religious believer-practitioners. These biases derive from assumptions of undemonstrable, dogmatic, metaphysical naturalism or its functional equivalent, an epistemological skepticism about all truth claims of revealed religions. Because such assumptions are so widespread among scholars today, they are not often explicitly (...)
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  • Digging Wells While Houses Burn? Writing Histories of Hinduism in a Time of Identity Politics.David Gordon White - 2006 - History and Theory 45 (4):104–131.
    Over the past fifty years, a number of approaches to the recovery of the multiple pasts of Hinduism have held the field. These include that of the discipline of History of Religions as it is constituted in North America as well as those of the Hindu nationalists, the col and post-colonial historians, and the Subaltern Studies School. None of these approaches have proven satisfactory because, for methodological or ideological reasons, none have adequately addressed human agency or historical change in their (...)
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  • The Resurrection of God Incarnate.Richard Swinburne - 2003 - Clarendon Press.
    Reasons for believing that Jesus rose from the dead.
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  • Warranted Christian Belief.Alvin Plantinga - 2000 - Oxford University Press USA.
    This is the third volume in Alvin Plantinga's trilogy on the notion of warrant, which he defines as that which distinguishes knowledge from true belief. In this volume, Plantinga examines warrant's role in theistic belief, tackling the questions of whether it is rational, reasonable, justifiable, and warranted to accept Christian belief and whether there is something epistemically unacceptable in doing so. He contends that Christian beliefs are warranted to the extent that they are formed by properly functioning cognitive faculties, thus, (...)
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  • Our Knowledge of the Past: A Philosophy of Historiography.Aviezer Tucker - 2004 - Cambridge University Press.
    How do historians, comparative linguists, biblical and textual critics and evolutionary biologists establish beliefs about the past? How do they know the past? This book presents a philosophical analysis of the disciplines that offer scientific knowledge of the past. Using the analytic tools of contemporary epistemology and philosophy of science the book covers such topics as evidence, theory, methodology, explanation, determination and underdetermination, coincidence, contingency and counterfactuals in historiography. Aviezer Tucker's central claim is that historiography as a scientific discipline should (...)
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  • Hume’s Abject Failure: The Argument Against Miracles.John Earman - 2000 - Oxford University Press.
    This vital study offers a new interpretation of Hume's famous "Of Miracles," which notoriously argues against the possibility of miracles. By situating Hume's popular argument in the context of the 18th century debate on miracles, Earman shows Hume's argument to be largely unoriginal and chiefly without merit where it is original. Yet Earman constructively conceives how progress can be made on the issues that Hume's essay so provocatively posed about the ability of eyewitness testimony to establish the credibility of marvelous (...)
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  • The Argument From Miracles.Daniel Bonevac - 2011 - Oxford Studies in Philosophy of Religion 3:16-40.
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  • Epistemic Probability and Existence of God: A Kierkegaardian Critique of Swinburne's Apologetic.Domingos de Sousa - 2014 - Heythrop Journal 55 (1):45-58.
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  • ‘Resurrecting Jesus’ and Critical Historiography: William Lane Craig and Dale Allison in Dialogue.Glenn B. Siniscalchi - 2011 - Heythrop Journal 52 (3):362-373.
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  • Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony.Richard Bauckham - 2006
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  • The Argument From Miracles: A Cumulative Case for the Resurrection of Jesus of Nazareth.Timothy McGrew & Lydia McGrew - 2009 - In William Lane Craig & J. P. Moreland (eds.), The Blackwell Companion to Natural Theology. Blackwell. pp. 593--662.
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  • Where the Conflict Really Lies: Science, Religion, & Naturalism.Alvin Plantinga - 2011 - Oxford University Press.
    A long-awaited major statement by pre-eminent analytic philosopher Alvin Plantinga, Where the Conflict Really Lies illuminates one of our society's biggest debates---the conflict between science and religion.Plantinga examines where this conflict is said to exist---looking at areas such as evolution, divine action in the world, and the scientific study of religion---and he considers claims by Daniel Dennett, Richard Dawkins, and Philip Kitcher that evolution and theistic belief cannot co-exist. He makes a case that their arguments are not only inconclusive, but (...)
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  • Warranted Christian Belief.Alvin Plantinga - 2000 - Philosophia Christi 3 (2):327-328.
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  • Warranted Christian Belief.P. Helm - 2001 - Mind 110 (440):1110-1115.
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  • Justifying Historical Descriptions.William H. Dray - 1986 - History and Theory 25 (3):331.
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  • Justifying Historical Descriptions.Wright Neely - 1988 - Noûs 22 (4):639-641.
    In common with history, all the social sciences crucially rely on descriptions of the past for their evidence. But when, if ever, is it reasonable to regard such descriptions as true? This book attempts to establish the conditions that warrant belief in historical descriptions. It does so in a non-technical way, analysing numerous illustrations of the different kinds of argument about the past employed by historians and others. The author concludes that no historical description can be finally proved, and that (...)
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  • Our Knowledge of the Past: A Philosophy of Historiography.C. Behan McCullagh - 2005 - Mind 114 (455):782-786.
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  • ‘Noli Me Tangere’: Why John Meier Won't Touch the Risen Lord.William Lane Craig - 2009 - Heythrop Journal 50 (1):91-97.
    John Meier distinguishes ‘the real Jesus’ from ‘the historical Jesus’. Meier claims that whatever happened to the real Jesus after his death, his resurrection cannot belong to the historical Jesus because that event is in principle not open to the observation of any observer. But why think that the resurrection is not observable in this way? Meier finds justification in Gerald O'Collins' view that although the resurrection of Jesus is a real event, it is not an event in space and (...)
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  • The Adjudication of Miracles: Rethinking the Criteria of Historicity.Michael R. Licona & Jan G. Van der Watt - 2009 - Hts Theological Studies 65 (1).
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  • Epistemic Probability and Existence of God: A Kierkegaardian Critique of Swinburne's Apologetic.Domingos de Sousa - 2013 - Heythrop Journal 54 (2):45-58.
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  • Les sources de l'histoire du linceul de Turin. Revue critique.Emmanuel Poulle - 2009 - Revue D’Histoire Ecclésiastique 104 (3-4):747-782.
    L'enquête conduite sur les sources de l'histoire des reliques christiques avait pour premier objet de repérer celles d'entre elles qui pouvaient concerner le linceul de Turin, de façon notamment à fixer le vocabulaire employé. Il a ainsi pu être établi que l'assimilation souvent faite du linceul de Turin avec le mandylion venu d'Edesse à Constantinople en 944 était impossible, les deux reliques étant conservées simultanément à Constantinople à partir d'une date inconnue, peut-être dès le 11e s. Les témoignages faisant état (...)
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  • Epistemic Probability and Existence of God: A Kierkegaardian Critique of Swinburne's Apologetic.Domingos Sousa - 2014 - Heythrop Journal 55 (1):45-58.
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