Results for 'christian apologetics'

927 found
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  1.  62
    Paul K. Moser and the End of Christian Apologetics as We Know It.Tedla G. Woldeyohannes - 2015 - Philosophia Christi 17 (1):127-149.
    In Paul Moser’s view, philosophical arguments of natural theology are irrelevant as evidence for God’s existence. I argue that embracing Moser’s view would bring about the end to the project and practice of Christian apologetics as we know it. I draw out implications from Moser’s work on religious epistemology for the project of Christian apologetics. I sketch what Christian apologetics would look like if one were to embrace Moser’s call to eliminate arguments as evidence (...)
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  2.  51
    What Place, Then, for Rational Apologetics?Richard Brian Davis & W. Paul Franks - 2014 - In Paul Gould & Richard Brian Davis (eds.), Loving God with Your Mind: Essays in Honor of J. P. Moreland. Chicago: Moody Publishers. pp. 127–140.
    In this chapter, we attempt to show that J.P. Moreland's understanding of apologetics is beautifully positioned to counter resistance to a rationally defensible Christianity—resistance arising from the mistaken idea that any rational defense will fail to support or even undermine relationship. We look first at Paul Moser's complaint that since rational apologetics doesn’t prove the God of Christianity, it falls short of delivering what matters most—a personal agent worthy of worship and relationship. We then consider John Wilkinson's charge (...)
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  3.  29
    Samuel Clarke.Richard Brian Davis - forthcoming - In Christian Apologists and Their Critics. Hoboken, NJ, USA:
    Clarke, Samuel (1675-1729) British theologian and philosopher. Widely regarded as the leading metaphysician in Britain after the death of John Locke (1632-1704) (Vailati 1998, p. xxxiv), Clarke’s most important apologetic contributions are contained in his Boyle Lectures (delivered in 1704 and 1705).
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  4.  65
    Christian Witness in the 21 Century - Incarnantional Engaged Approach.Edvard Kristian Foshaugen - 1997 - Dissertation, Free State University
    Research for this study was served by the hypothesis that the Christian’s lifestyle and witness in a postmodern world will depend on the definition and practice of worship and spirituality. The Old Testament reveals a spirituality that has ‘Yahweh’ involved in all aspects of life. Awareness and experience of the presence of God is linked to obedience to God. New Testament spirituality implies imitation of Christ and an effort to obey Christ's twofold command: to love God and neighbor as (...)
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  5.  39
    Should We Read Herman Bavinck’s The Philosophy of Revelation as an Apologetics of Despair.Isaias D'Oleo-Ochoa - 2019 - Revista Teológica, Seminário Presbiteriano Do Sul 72 (2):95-109.
    In dealing with arguments against the Christian faith in his book The Philosophy of Religion, Herman Bavinck uses a series of argumentative strategies. One of these strategies is the apologetic of despair. This study tries to fi gure out whether this strategy tends to be observed in most essays of the book or its use is only circumstantial.
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  6.  24
    Bell's Theorem Versus Local Realism in a Quaternionic Model of Physical Space.Joy Christian - 2019 - IEEE Access 7:133388-133409.
    In the context of EPR-Bohm type experiments and spin detections confined to spacelike hypersurfaces, a local, deterministic and realistic model within a Friedmann-Robertson-Walker spacetime with a constant spatial curvature (S^3 ) is presented that describes simultaneous measurements of the spins of two fermions emerging in a singlet state from the decay of a spinless boson. Exact agreement with the probabilistic predictions of quantum theory is achieved in the model without data rejection, remote contextuality, superdeterminism or backward causation. A singularity-free Clifford-algebraic (...)
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  7.  26
    Oversights in the Respective Theorems of von Neumann and Bell Are Homologous.Joy Christian - manuscript
    We show that the respective oversights in the von Neumann's general theorem against all hidden variable theories and Bell's theorem against their local-realistic counterparts are homologous. When latter oversight is rectified, the bounds on the CHSH correlator work out to be ±2√2 instead of ±2.
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  8.  21
    On a Surprising Oversight by John S. Bell in the Proof of His Famous Theorem.Joy Christian - unknown
    Bell inequalities are usually derived by assuming locality and realism, and therefore violations of the Bell-CHSH inequality are usually taken to imply violations of either locality or realism, or both. But, after reviewing an oversight by Bell, in the Corollary below we derive the Bell-CHSH inequality by assuming only that Bob can measure along vectors b and b' simultaneously while Alice measures along either a or a', and likewise Alice can measure along vectors a and a' simultaneously while Bob measures (...)
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  9. The Moral Equality of Combatants.Barry Christian & Christie Lars - 2017 - In Seth Lazar & Helen Frowe (eds.), The Oxford Handbook of Ethics of War. Oxford: Oxford University Press.
    The doctrine of the moral equality of combatants holds that combatants on either side of a war have equal moral status, even if one side is fighting a just war while the other is not. This chapter examines arguments that have been offered for and against this doctrine, including the collectivist position famously articulated by Walzer and McMahan’s influential individualist critique. We also explore collectivist positions that have rejected the moral equality doctrine and arguments that some individualists have offered in (...)
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  10. Nature’s Legacy: On Rohwer and Marris and Genomic Conservation.Richard Christian - 2015 - Ethics, Policy and Environment 18 (3):265-267.
    Rohwer & Marris claim that “many conservation biologists” believe that there is a prima facie duty to preserve the genetic integrity of species. (A prima facie duty is a necessary pro tanto moral reason.) They describe three possible arguments for that belief and reject them all. They conclude that the biologists they cite are mistaken, and that there is no such duty: duties to preserve genetic integrity are merely instrumental: we ought act to preserve genetic integrity only because doing so (...)
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  11.  51
    The Principle of Analogy.Harry Bunting - 2006 - In C. Campbell-Jack (ed.), New Dictionary of Christian Apologetics. Leicester, UK: Inter-Varsity Press. pp. 69 - 74.
    The Principle of Analogy. ABSTRACT. Sceptics question whether ‘distinctively human’ predicates such as ‘just’, ‘loving’ and ‘powerful’ can intelligibly be attributed to a divine being. If not, then a vicious form of agnosticism seems to threaten orthodox theism. Especially if one assumes a broadly empiricist semantics the challenge, whether formulated in terms of a univocal or an equivocal understanding of predicates, seems to generate intractable philosophical problems. Aquinas’ theory of analogical predication, understood either in terms of ‘analogy duorum ad tertium’ (...)
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  12.  33
    Experience and Analysis: Papers of the 27th International Wittgenstein Symposium: August 8-14, 2004, Kirchberg Am Wechsel, Vol. XII. Marek, Johann Christian & Maria Elisabeth Reicher (eds.) - 2004 - niederosterreichkultur.
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  13. Neuroscience, Spiritual Formation, and Bodily Souls: A Critique of Christian Physicalism.Brandon Rickabaugh & C. Stephen Evans - 2018 - In R. Keith Loftin & Joshua Farris (eds.), Christian Physicalism? Philosophical Theological Criticisms. Lanham: Lexington. pp. 231-256.
    The link between human nature and human flourishing is undeniable. "A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit" (Matt. 7:18). The ontology of the human person will, therefore, ground the nature of human flourishing and thereby sanctification. Spiritual formation is the area of Christian theology that studies sanctification, the Spirit-guided process whereby disciples of Jesus are formed into the image of Jesus (Rom. 8:28-29; 2 Cor. 3:18; 2 Peter 3:18). Until the nineteenth (...)
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  14.  39
    Christian Mission in the Midst of Violence. [REVIEW]Domenic Marbaniang - 2014 - Journal of the Contemporary Christian 6.
    The 2013 FOIM (Fellowship of Indian Missiologists) Conference was hosted at Punalur, Kerala. 12 papers from this conference were compiled and published in Christian Mission in the Midst of Violence under the editorship of Dr. Joy Thomas SVD, director of Ishvani Kendra of Pune and Secretary of FOIM and Dr. Siga Arles, director of the Centre for Contemporary Christianity of Bangalore.
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  15.  11
    Henry More.Alexander J. B. Hampton - forthcoming - In Hans-Josef Klauck (ed.), Encyclopedia of the Bible and its Reception. Berlin, Germany:
    More, Henry (1614-1687), an English philosopher, theologian and poet. The most important member of the Cambridge Platonists, a group of seventeenth century thinkers associated with the University of Cambridge. Accepting of the developments of Galilean science, Cartesianism and atomism, they sought an alternative to the faltering philosophical foundation of Aristotelianism by looking to the Platonic tradition, viewed through the framework of Renaissance perennial philosophy. More’s Christian apologetics argued for the existence of God, the immortality of the soul, and (...)
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  16. Entheogens in Christian Art: Wasson, Allegro and the Psychedelic Gospels.Jerry Brown & Julie M. Brown - forthcoming - Journal of Psychedelic Studies:1-22.
    In light of new historical evidence regarding ethnomycologist R. Gordon Wasson’s correspondence with art historian Erwin Panofsky, this article provides an in-depth analysis of the presence of entheogenic mushroom images in Christian art within the context of the controversy between Wasson and philologist John Marco Allegro over the identification of a Garden of Eden fresco in the 12th century Chapel of Plaincourault in France. It reveals a compelling financial motive for Wasson’s refusal to acknowledge that this fresco represents Amanita (...)
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  17.  74
    From Christian Spirituality To Eco-Friendliness.Emmanuel Orok Duke - 2020 - International Journal of Humanities and Innovation (IJHI) 3 (1):34-38.
    Spirituality connotes praxis informed by religious or faith convictions. This can transform the individual and society at large. Christian spirituality is centered on how a person’s relationship with the God of Jesus Christ informs and directs one’s approach to existence and engagement with the world. The ecosystem concerns humanity and relationship with it is invariably influenced by faith or religious informed praxis. The reality of climate change is convincing many people that humankind’s common homeland needs to be treated with (...)
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  18.  44
    Christian Military Chaplains as Promoters of the Gospel of Non-Violence and Mutual Co-Existence in Contemporary Nigerian Society: An Ethical Study.Emmanuel Orok Duke - 2018 - Journal for Inculturation Theology 5 (1):258-271.
    Contemporary Nigerian society is in its doldrums as regards the culture of violence and distrust among peoples from various ethnic groups that make-up this nation. To an extent, religio-political reasons are fueling this culture of violence and distrust. The thrust of this paper is that: Christian military chaplains are stakeholders as promoters of peace and mutual co-existence in Nigeria with regard to controlling the culture of violence and disunity. The core of this thesis remains Jesus’ convictions concerning non-resistance to (...)
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  19.  47
    How to Witness the Christian Faith in an Age of Immense Scientific Advancements.Moorad Alexanian - 2020 - God and Nature.
    We discuss the intellectual preparation necessary for a Christian student to reconcile his/her Christian faith with science. -/- .
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  20. Unearthing Consonances in Foucault's Account of Greco‐Roman Self‐Writing and Christian Technologies of the Self.Cynthia R. Nielsen - 2014 - Heythrop Journal 55 (2):188-202.
    Foucault’s later writings continue his analyses of subject-formation but now with a view to foregrounding an active subject capable of self-transformation via ascetical and other self-imposed disciplinary practices. In my essay, I engage Foucault’s studies of ancient Greco-Roman and Christian technologies of the self with a two-fold purpose in view. First, I bring to the fore additional continuities either downplayed or overlooked by Foucault’s analysis between Greco-Roman transformative practices including self-writing, correspondence, and the hupomnemata and Christian ascetical and (...)
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  21. The Fall of "Augustinian Adam": Problems of Original Fragility and Supralapsarian Purpose.John Schneider - 2012 - Zygon 47 (4):949-969.
    This essay is framed by conflict between Christianity and Darwinian science over the history of the world and the nature of original human personhood. Evolutionary science narrates a long prehuman geological and biological history filled with vast amounts, kinds, and distributions of apparently random brutal and pointless suffering. It has also unveiled an original human person with animal psychosomatic heredity. This narrative seems to discredit Christianity's metanarrative of the Fall—Paradise Lost and Paradise Regained. The author contends that the Augustinian story (...)
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  22. Sexuality and Christian Tradition.David Newheiser - 2015 - Journal of Religious Ethics 43 (1):122-145.
    This essay aims to clarify the debate over same-sex unions by comparing it to the fourth-century conflict concerning the nature of Jesus Christ. Although some suppose that the council of Nicaea reiterated what Christians had always believed, the Nicene theology championed by Athanasius was a dramatic innovation that only won out through protracted struggle. Similarly, despite the widespread assumption that Christian tradition univocally condemns homosexuality, the concept of sexuality is a nineteenth-century invention with no exact analogue in the ancient (...)
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  23. The Corrosion of Gold In Light of Modern Christian Economics.Domenic Marbaniang - 2013 - Journal of the Contemporary Christian 5 (1):61-76.
    One of the important assets that Gutenberg’s printing press gifted to modern political economies is the ability to print paper money. The common man usually thinks that paper money is the real money, while in fact it is only a promissory note promising the bearer of the note the payment of the same amount (in coins, if not in gold) by the Reserve Bank. In the past, however, governments did deny such payment in exchange of the notes and one government (...)
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  24. The Vocation of the Christian Scholar: A Fichtean Analysis.Domenic Marbaniang - 2013 - NATA Journal 3 (1).
    Johann Fichte gave a lecture on The Vocation of the Scholar. The article explores its applicability for the Vocation of the Christian Scholar.
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  25. Influence of Christian Weltanschaugung on the Genesis of Modern Science.Rinat M. Nugayev - 2012 - Religion Studies (3):1-14.
    Origins of the Copernican Revolution that led to modern science genesis can be explained only by the joint influence of external and internal factors. The author tries to take this influence into account with a help of his own growth of knowledge model according to which the growth of science consists in interaction, interpenetration and unification of various scientific research programmes spreading from different cultural milieux. Copernican Revolution consisted in revealation and elimination of the gap between Ptolemy’s mathematical astronomy and (...)
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  26. Deism and the Absence of Christian Sociology.Bruce C. Wearne - 2003 - Philosophia Reformata 68 (1):14-35.
    This article encourages a reconsideration of Christian sociology. It explains how deism makes a decisive impact in the theoretical foundations of the discipline. Dutch neocalvinistic philosophy in its North American immigrant setting after World War II issued a challenge which drew attention to the dogmas of deism implicit in sociology, but this challenge has not been met. Christian sociology, however, still retains its God-given vocation to find ways to encourage people everywhere to positively form complex differentiated social settings (...)
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  27.  23
    An Integral Investigation Into the Phenomenology and Neurophysiology of Christian Trinity Meditation.Stephen D. Edwards & David J. Edwards - 2012 - Hts Theological Studies 68 (1).
    This integral investigation explored phenomenological and neurophysiologic, individual and collective dimensions of Christian Trinitarian meditation experiences in a volunteer, convenience sample of 10 practicing Christians, 6 men and 4 women, with a mean age of 48 years and an age range from 21 to 85 years. Participants meditated for a minimum period of 15 minutes, during which neurophysiologic data in the form of electroencephalographic (EEG), electromyographic (EMG), blood volume pulse (BVP) and respiratory activity were recorded. A phenomenological analysis indicated (...)
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  28.  46
    James W Skillen, In Pursuit of Justice: Christian Democratic Explorations. Lanham/ Washington DC 2004: Rowman and Littlefield/ Center for Public Justice. ISBN 074253524X. [REVIEW]B. C. Wearne - 2006 - Philosophia Reformata 71 (2):185-188.
    A review of James Skillen's book exploring the character of Christian democracy, what it is, what it has become, what it should be.
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  29.  13
    Catholic Education, An Option For Christian Humanism, From And For Communion: Basic Criteria For The Application Of Veritatis Gaudium.Carlos Arboleda Mora - 2019 - Dissertation, Universidad Pontificia Bolivariana
    The new Christian humanism is not about concepts and theories. It is a mystical experience of the centrality of Jesus Christ, of His face of mercy, of love given and delivered. Love is the gift that we must accept and respond to with love, especially with an ethic of love that makes us stand in solidarity with nature, with each other, and with the poor in a special way. We are a gift that is communicated. We must use the (...)
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  30. Platonism and Christian Thought in Late Antiquity.Panagiotis G. Pavlos, Janby Lars Fredrik, Eyjolfur Emilsson & Torstein Tollefsen (eds.) - 2019 - London: Routledge.
    Platonism and Christian Thought in Late Antiquity examines the various ways in which Christian intellectuals engaged with Platonism both as a pagan competitor and as a source of philosophical material useful to the Christian faith. The chapters are united in their goal to explore transformations that took place in the reception and interaction process between Platonism and Christianity in this period. -/- The contributions in this volume explore the reception of Platonic material in Christian thought, showing (...)
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  31.  89
    The Christian Philosophy of Miracle: Ideas of Thomas Hobbes and John Locke.Valentin Yakovlev - 2019 - TSU Publishing House.
    The author of the monograph is a Candidate of Culturology, Associate Professor of Tyumen State University. The monograph tests approaches to the understanding of the essence of Hobbes’s and Locke’s ideas about miracles that are more flexible than a formational-evolutionist approach. The monograph presents the main characteristics of these ideas as Christian philosophical ones, shows their general Christian direction and the historiographic perspective of studying these ideas primarily in line with Christian philosophy. The monograph is intended for (...)
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  32. To the Center of the Sky: Heidegger, Polar Symbolism, and Christian Sacred Architecture.William Behun - 2009 - Environment, Space, Place 1 (1):7-25.
    Heidegger’s sense of the holy is an important aspect of his thought, especially in the form that it takes in his later work. By juxtaposingHeidegger’s thinking on the sacred with traditional metaphysician René Guénon’s examination of the symbolism of the sacred pole, we can bring both elements into clearer focus. This paper undertakes to draw together these two radically disparate thinkers not to undermine either’s project, but rather to demonstrate one way in which the sacred can be more thoroughly understood, (...)
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  33.  99
    In Favor of Mentalism in Economics: A Conversation with Christian List.Christian List & Catherine Herfeld - forthcoming - In Catherine Herfeld (ed.), Conversations on Rational Choice. Cambridge: Cambridge University Press.
    This is an edited transcript of a conversation to be included in the collection "Conversations on Rational Choice". The conversation was conducted in Munich on 7 and 9 February 2016.
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  34.  73
    Christian Doctrine as Ontological Commitment to a Narrative.Sameer Yadav - 2017 - In Oliver D. Crisp & Fred Sanders (eds.), The Task of Dogmatics: Explorations in Theological Method. Grand Rapids, MI, USA: pp. 70-86.
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  35. "Claude Tresmontant, la philosophie chrétienne et les présupposés d'une métaphysique de la Charité" [Claude Tresmontant, Christian Philosophy, and the Assumptions Behind a Metaphysics of Charity].Philippe Gagnon - 2015 - In Bertrand Souchard Fabien Revol (ed.), Réel voilé et cosmos théophanique. Le regard de l'homme sur la nature et la question de Dieu. Vrin/Institut interdisciplinaire d'études épistémologiques. pp. 453-501.
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  36. Eternal Life as Knowledge of God: An Epistemology of Knowledge by Acquaintance and Spiritual Formation.Brandon L. Rickabaugh - 2013 - Journal of Spiritual Formation and Soul Care 6 (2):204-228.
    Spiritual formation currently lacks a robust epistemology. Christian theology and philosophy often spend more time devoted to an epistemology of propositions rather than an epistemology of knowing persons. This paper is an attempt to move toward a more robust account of knowing persons in general and God in particular. After working through various aspects of the nature of this type of knowledge this theory is applied to specific issues germane to spiritual formation, such as the justification of understanding spiritual (...)
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  37.  27
    Aspects of the Rapid Development of Christian Religious Travel in the 4th Century A.D.Jan M. Van der Molen - Mar 20, 2020 - University of Groningen.
    'People travelled for numerous reasons,' so J.W. Drijvers submits at the beginning of his piece on travel and pilgrimage literature. Be it ‘commerce, government affairs, religion, education, military business or migration,’ people ‘made use of the elaborate system of roads and modes of transport such as wagons, horses and boats’ to traverse the far-reaching stretches of the Roman Empire. And for 4th century Christians in particular, participating in religious festivals as well as interaction with holy sites, sacred artifacts and clergymen (...)
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  38. Gilson, Krapiec and Christian Philosophy Today.Pawel Tarasiewicz - 2015 - Studia Gilsoniana 4 (4):381-392.
    The author undertakes an attempt to answer the following question: is Christian philosophy possible today? The question seems to be of great importance due to the fact that what Christians who try to do philosophy usually encounter is bitter criticism which comes to them from two sides at once: that of academy and that of the Church. In short, for academy their philosophy is too Christian, and for the Church it is too academic. Being indebted to the insights (...)
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  39.  31
    An African Christian Perspective of Death.Offiong Offiong Asuquo - 2010 - Leajon: An Academic Journal of Interdisciplinary Studies 2 (1):104-110.
    Death is the end or absence of life; it also refers to the end of a thing or an event It is a common phenomenon, which is unavoidable. Africans, like other people are interested in it, and they view and treat it from their cultural perspectives. However, those Africans who are converted to Christianity face a sort of dilemma in that Christianity came with its own views and teachings on death, along with a mixture of the cultures and backgrounds of (...)
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  40.  50
    Contemplation: If It Makes for Peace, Why Not for Christian Witness Too?Tarasiewicz Pawel - 2017 - Studia Gilsoniana 6 (1):85-96.
    The author attempts to answer the following question: Why does Christian witness need contemplation? He claims that Christian witness needs contemplation, because contemplation reveals the truth about the nature of reality; it is this truth which is one of the factors that constitute the foundation of Christian faith. In a sense, contemplation is analogical to mysticism: as mystical visions make Christian belief grounded on the immediate experience of the Truth, so the contemplation of the creatures makes (...)
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  41.  46
    Understanding the Doctrine of Revelation in Christian Theology.Karthik Philo - manuscript
    Revelation is the supernal proclamation of Divine Reality and divine truths, which is the supernatural initiative that permeates into the peculiar knowledge, for it is fashioned of supernatural truths, as the result of sovereign plan and purpose of its initiator, to humanity. Nowhere does the crisis of theology find a more critical center than in the controversy over the reality and nature of divine disclosure, because of the position of revelation as the postulate of the Christian realistic world-view. Therefore, (...)
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  42. Kierkegaard's Approach to Fideism.Matthew McTeigue - 2010 - Dissertation, University of Newcastle
    Soren Kierkegaard was a profound and prolific writer in the Danish “golden age” of intellectual and artistic activity. His work crosses the boundaries of philosophy, theology, psychology, literary criticism, devotional literature and fiction. Kierkegaard brought this potent mixture of discourses to bear as social critique and for the purpose of renewing Christian faith within Christendom. At the same time he made many original conceptual contributions to each of the disciplines he employed. He is known as the “father of existentialism”, (...)
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  43. An Introduction to Medieval Christian Philosophy.Jeremiah Joven Joaquin - 2013 - In Exploring the Philosophical Terrain. C&E.
    This paper surveys medieval Christian philosophy.
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  44. The Skeptical Christian.Daniel Howard-Snyder - 2017 - Oxford Studies in Philosophy of Religion 8:142-167.
    This essay is a detailed study of William P. Alston’s view on the nature of Christian faith, which I assess in the context of three problems: the problem of the skeptical Christian, the problem of faith and reason, and the problem of the trajectory. Although Alston intended a view that would solve these problems, it does so only superficially. Fortunately, we can distinguish Alston’s view, on the one hand, from Alston’s illustrations of it, on the other hand. I (...)
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  45.  48
    Can Christians Join the Overlapping Consensus? Prospects and Pitfalls for a Christian Justification of Political Liberalism.Paul Billingham - forthcoming - Social Theory and Practice.
    The success of political liberalism depends on there being an overlapping consensus among reasonable citizens—including religious citizens—upon principles of political morality. This paper explores the resources within one major religion—Christianity—that might lead individuals to endorse (or reject) political liberalism, and thus to join (or not join) the overlapping consensus. I show that there are several strands within Christian political ethics that are consonant with political liberalism and might form the basis for Christian citizens’ membership of the overlapping consensus. (...)
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  46. Pride in Christian Philosophy and Theology.Kevin Timpe & Neal A. Tognazzini - 2017 - In J. Adam Carter Emma C. Gordon (ed.), The Moral Psychology of Pride. London: Rowman & Littlefield. pp. 211-234.
    Our focus in this chapter will be the role the pride has played, both historically and contemporarily, in Christian theology and philosophical theology. We begin by delineating a number of different types of pride, since some types are positive (e.g., when a parent tells a daughter “I’m proud of you for being brave”), and others are negative (e.g., “Pride goes before a fall”) or even vicious. We then explore the role that the negative emotion and vice play in the (...)
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  47.  13
    'Not My People': Jewish-Christian Ethics and Divine Reversals in Response to Injustice.Joshua Blanchard - 2019 - In Kevin Timpe & Blake Hereth (eds.), The Lost Sheep in Philosophy of Religion: New Perspectives on Disability, Gender, Race, and Animals. New York, USA: Routledge. pp. 120-137.
    In the Hebrew Scriptures, there are familiar consequences for disobedience to God—destruction of holy sites, slavery, exile, and death. But there is one consequence that is less familiar and of special interest in this chapter. Disobedience to God sometimes results in stark reversals in God’s very relationship and experiential availability to God’s own people. Such people may even remove God’s very presence. This is a curious form of punishment that threatens the very spiritual identity of the victims of the reversal. (...)
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  48. An Atheistic Defence of Christian Science.Monton Bradley - 2013 - European Journal for Philosophy of Religion 5 (3):43--54.
    Should the Christian community engage in Christian science – doing science starting from the standpoint of the Christian evidence base? Plantinga asks this question, and I argue that the answer is ‘yes’. Moreover, this is an answer that both Christians and atheists can agree upon. Scientific progress should not be shackled by methodological naturalism; instead we need an ecumenical approach to science, which will allow for various high-level research programmes to count as science (including Christian science). (...)
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  49. Exploring Processes and Dynamics of Mystical Contemplative Meditation: Some Christian-Buddhist Parallels in Relation to Transpersonal Theory.Michael Stoeber - 2015 - European Journal for Philosophy of Religion 7 (2):35--57.
    This paper explores Christian contemplative meditation, focusing on the prayer of Recollection as it is developed especially by Evelyn Underhill and St. Teresa of Avila. It outlines the practice and explores possible theoretical and therapeutic dynamics, including some comparative reflections of this form of Christian meditation with Buddhist Samatha Vipassanā meditation and Mindfulness Based Cognitive Therapy. It also draws on the transpersonal theory of philosopher Michael Washburn, in exploring resistances, obstacles, and goals of such mystical practices.
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  50.  39
    Early Christian Ethics.Sarah Catherine Byers - 2017 - In Sacha Golob & Jens Timmermann (eds.), The Cambridge History of Moral Philosophy. Cambridge, UK: Cambridge University Press. pp. 112-124.
    G.E.M. Anscombe famously claimed that ‘the Hebrew-Christian ethic’ differs from consequentialist theories in its ability to ground the claim that killing the innocent is intrinsically wrong. According to Anscombe, this is owing to its legal character, rooted in the divine decrees of the Torah. Divine decrees confer a particular moral sense of ‘ought’ by which this and other act-types can be ‘wrong’ regardless of their consequences, she maintained. There is, of course, a potentially devastating counter-example. Within the Torah, Abraham (...)
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