Results for 'God (Christianity)'

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  1. 'God's Adventure with the World'and 'Sanctity of Life': Theological Speculations and Ethical Reflections in Jonas's Philosophy After Auschwitz.Christian Wiese - 2008 - In Hava Tirosh-Samuelson & Christian Wiese (eds.), The legacy of Hans Jonas: Judaism and the phenomenon of life. Boston: Brill. pp. 419--460.
     
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  2.  19
    Protecting God: The lexical formation of trinitarian language.Christian J. Barrigar - 1991 - Modern Theology 7 (4):291-310.
  3.  3
    Unpalatable Gods. Jacobi and the Controversies about the Divine in the ‘Sattelzeit der Moderne’.Christian Danz - 2021 - Journal for the History of Modern Theology/Zeitschrift für Neuere Theologiegeschichte 28 (2):175-185.
    Der Beitrag diskutiert die Rezeption des Werks von Friedrich Heinrich Jacobi in den philosophischen und theologischen Debatten der sogenannten ‚Sattelzeit der Moderne‘. Vor dem Hintergrund von Jacobis Kritik am Gottesbegriff der rationalen Philosophie werden Johann Gottlieb Fichtes und Friedrich Schleiermachers Neubestimmungen von Religion und Gott thematisiert. Dabei zeigt sich, dass es in den Kontroversen über die göttlichen Dingen um die Sinngrundlagen einer sich modernisierenden Gesellschaft und Kultur geht.
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  4.  10
    Neither for Beasts nor for Gods: Why only morally-committed Human Beings can accept Transcendental Arguments.Christian Illies - 2017 - In Jens Peter Brune, Robert Stern & Micha H. Werner (eds.), Transcendental Arguments in Moral Theory. Boston: De Gruyter. pp. 195-210.
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  5.  19
    Religiosity, Spirituality, and God Concepts.Christian Zwingmann & Sonja Gottschling - 2015 - Archive for the Psychology of Religion 37 (1):98-116.
    Within a German sample, the current cross-sectional questionnaire study conducts interreligious and interdenominational comparisons between Catholics, Protestants, free-church Protestants, Bahá’ís, Muslims, Spiritualists, i.e., religiously unaffiliated persons who label themselves as “spiritual,” and religious/spiritual “nones.” The comparisons refer to self-ratings of religiosity and spirituality, centrality of religiosity, as assessed by the Centrality of Religiosity Scale, and God concepts. The study is largely exploratory in nature, but also aims at identifying contexts of faith in which the term “spiritual” is typically used as (...)
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  6.  20
    „Anxiety is finitude, experienced as one’s own finitude.“: Werkgeschichtliche Anmerkungen zu Paul Tillichs Ontologie der Angst in Der Mut zum Sein.Christian Danz - 2018 - International Yearbook for Tillich Research 13 (1):25-46.
    This essay discusses Paul Tillich’s concept of anxiety. In his book The Courage to Be, Tillich speaks of a correlation between an ontology of anxiety and an ontology of courage. The essay explains this relation against the background of the development of Tillich’s works. The roots of the correlation between anxiety and courage can be found in Tillich’s concept of religion on the basis of the doctrine of justification, which he continually worked out back to his early writings. He uses (...)
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  7.  6
    7. Take what you want said God Take it and pay for it.William Christian - 1996 - In George Grant: A Biography. University of Toronto Press. pp. 87-99.
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  8.  16
    The Contemporary Relevance of Schillebeeckx's Political Theology: On Ecclesial Participation in the Saving Work of Christ.Christiane Alpers - 2017 - Heythrop Journal 61 (1):127-140.
    In this article I explore the relation between God's absolute governance of the world and ecclesial dominion over other communities in a shared political forum that seeks the greatest good of all. On this question I compare the positions of Colin Gunton, Robert Jenson, and Edward Schillebeeckx as representatives of three distinct political theologies. Whereas Gunton's reservation regarding the participation of the church's politics in divine governance shows excessive deference to human sinfulness, Jenson on the contrary tends to absorb God's (...)
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  9.  12
    Rethinking the concept of a personal God: classical theism, personal theism, and alternative concepts of God.Thomas Schärtl, Christian Tapp & Veronika Wegener (eds.) - 2016 - Münster: Aschendorff Verlag.
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  10.  59
    The Notion of Totality in Indian Thought.Christian Godin - 2000 - Diogenes 48 (189):58-67.
    The East has seen totality in a far more consistent and systematic way than the West; and India more so than any other civilisation in the East. When the Swami Siddheswarananda came to France to lecture on Vedic philosophy, he entitled his address, Outline of a Philosophy of Totality’. The expression could have been applied to the philosophies of India as a whole. But the world of thought, coextensive with culture, is far broader than philosophy. It is no exaggeration to (...)
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  11.  15
    The Contemporary Relevance of Schillebeeckx's Political Theology: On Ecclesial Participation in the Saving Work of Christ.Christiane Alpers - 2016 - Heythrop Journal 61 (1):127-140.
    In this article I explore the relation between God's absolute governance of the world and ecclesial dominion over other communities in a shared political forum that seeks the greatest good of all. On this question I compare the positions of Colin Gunton, Robert Jenson, and Edward Schillebeeckx as representatives of three distinct political theologies. Whereas Gunton's reservation regarding the participation of the church's politics in divine governance shows excessive deference to human sinfulness, Jenson on the contrary tends to absorb God's (...)
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  12.  36
    The Contemporary Relevance of Schillebeeckx's Political Theology: On Ecclesial Participation in the Saving Work of Christ.Christiane Alpers - 2020 - Heythrop Journal 61 (1):127-140.
    In this article I explore the relation between God's absolute governance of the world and ecclesial dominion over other communities in a shared political forum that seeks the greatest good of all. On this question I compare the positions of Colin Gunton, Robert Jenson, and Edward Schillebeeckx as representatives of three distinct political theologies. Whereas Gunton's reservation regarding the participation of the church's politics in divine governance shows excessive deference to human sinfulness, Jenson on the contrary tends to absorb God's (...)
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  13.  1
    Personarum Trinitas: die trinitarische Gotteslehre des heiligen Thomas von Aquin.Hans Christian Schmidbaur - 1995 - St. Ottilien: EOS.
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  14.  10
    Where is God?: a cry of human distress.Christian Duquoc & Casiano Floristán Samanes (eds.) - 1992 - London: SCM Press.
    'Who is God?' becomes 'Where is God?' the shift in a question / Christian Duquoc -- 'Where is God?' the cry of the psalmists / Erhard S. Gerstenberger -- Sickness and the silence of God / Gregory Baum -- The presence and revelation of God in the world of the oppressed / Pablo Richard -- Guilty and without access to God / Andres Tornos -- Death, the ultimate form of God's silence / Pierre de Locht -- The metaphor of God (...)
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  15.  8
    The Uniqueness of God in Anselm’s Monologion.Christian Tapp - 2014 - History of Philosophy & Logical Analysis 17 (1):72-93.
    In this paper, Anselm’s argument for the uniqueness of God or, more precisely, something through which everything that exists has its being is reconstructed. A first reading of the argument leads to a preliminary reconstruens with one major weakness, namely the incompleteness of a central case distinction. In the successful attempt to construct a more tenable reconstruens some additional premises which are deeply rooted in an Anselmian metaphysics are identified. Anselm’s argument seems to depend on premises such as that if (...)
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  16. Utrum verum et simplex convertantur. The Simplicity of God in Aquinas and Swinburne.Christian Tapp - 2018 - European Journal for Philosophy of Religion 10 (2):23-50.
    This paper explores Thomas Aquinas’ and Richard Swinburne’s doctrines of simplicity in the context of their philosophical theologies. Both say that God is simple. However, Swinburne takes simplicity as a property of the theistic hypothesis, while for Aquinas simplicity is a property of God himself. For Swinburne, simpler theories are ceteris paribus more likely to be true; for Aquinas, simplicity and truth are properties of God which, in a certain way, coincide – because God is metaphysically simple. Notwithstanding their different (...)
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  17.  42
    God and Moral Law: On the Theistic Explanation of Morality. By Mark C. Murphy. (Oxford UP, 2011. Pp. x + 192. Price £35.00.).Christian Miller - 2013 - Philosophical Quarterly 63 (251):398-400.
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  18.  4
    Eternal sunshine of the spotless mind: Light and luminous being in Islamic theology.Christian Lange - 2021 - Critical Research on Religion 9 (2):142-156.
    For theologians, to conceive of God in terms of light has some undeniable advantages, allowing a middle-of-the road position between the two extremes of thinking about God in terms of a purely disembodied, unfathomable, unsensible being, and of crediting Him with a body, possibly even a human body. This paper first reviews the reasons why God, in early medieval Islam, was never fully theorized in terms of light. It then proceeds to discuss light-related narratives in two major, late-medieval compilations of (...)
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  19.  28
    An interview with David Tracy.Christian Sheppard - 2004 - Philosophy and Social Criticism 30 (7):867-880.
    Interviewed by Christian Sheppard about Richard Kearney’s book The God Who May Be (2001), and speaking also of Kearney’s On Stories (2002) and Strangers, Gods and Monsters (2002), David Tracy remarks on Kearney’s development of the possible as a major philosophical and theological category. Showing the importance of the idea of the infinite, he speaks of the need for a hermeneutical moment to follow the initial encounter, and of a call for general criteria of judgment of the Other. He discusses, (...)
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  20.  27
    The New Metaphysics and Theology, America and the Future of Theology Lecture.William Christian, Shirley Guthrie & Stanley R. Hopper - unknown
    This audio recording contains a lecture led by Dr. William Christian, Dr. Shirley C. Guthrie, and Dr. Stanley R. Hopper on November 20, 1965 as a part of the America and the Future of Theology Lecture Series. Dr. William Christian discusses the possibility of interaction between metaphysics and theology, the concept of God in Alfred North Whitehead’s metaphysics, the relation of Whitehead’s metaphysics to Platonism, and the relation of Whitehead’s metaphysics to Christian theology. Dr. Guthrie responds to Dr. Christian by (...)
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  21.  6
    Gott und die menschliche Freiheit: Studien zum Gottesbegriff in der Neuzeit.Christian Danz - 2005 - Neukirchen-Vluyn: Neukirchener.
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  22.  6
    Wirken Gottes: zur Geschichte eines theologischen Grundbegriffs.Christian Danz - 2007 - Neukirchen-Vluyn: Neukirchener Verlag.
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  23.  8
    Schellings Gottheiten von Samothrake im Kontext.Christian Danz (ed.) - 2021 - Göttingen: V&R Unipress.
    Erstmals thematisieren die Beiträge dieses Bandes Friedrich W. J. Schellings Münchener Akademievortrag »Ueber die Gottheiten von Samothrake« (1815) in ihrem problem- und zeitgeschichtlichen Kontext und werfen so ein neues Licht auf dessen philosophische Entwicklung zwischen 1812 und 1817. In die Untersuchung werden Schellings Zeitschriften-Projekt »Allgemeine Zeitschrift von Deutschen für Deutsche« von 1813 sowie der von ihm im Jahre 1817 herausgegebene »Bericht über die Aeginetischen Bildwerke« Johann Martin Wagners einbezogen. Auf diese Weise entsteht anhand der kleineren Schriften Schellings ein bislang nur (...)
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  24.  7
    Theology of nature: Reflections on the dogmatic doctrine of creation.Christian Danz - 2021 - HTS Theological Studies 77 (3):7.
    The doctrine of creation and the knowledge of nature have come into tension in modernity. Against this background, the article discusses the basic problems of a theology of nature starting from a systematic theology of religious communication. Dogmatic statements about the world as God’s creation are not about a description of nature and reality but about a reflexive account of Christian–religious communication. The object of the doctrine of creation is thus the world-related contents of the Christian religion as well as (...)
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  25. Divine Desire Theory and Obligation.Christian B. Miller - 2008 - In Yujin Nagasawa & Erik J. Wielenberg (eds.), New waves in philosophy of religion. New York: Palgrave-Macmillan. pp. 105--24.
    Thanks largely to the work of Robert Adams and Philip Quinn, the second half of the twentieth century witnessed a resurgence of interest in divine command theory as a viable position in normative theory and meta-ethics. More recently, however, there has been some dissatisfaction with divine command theory even among those philosophers who claim that normative properties are grounded in God, and as a result alternative views have begun to emerge, most notably divine intention theory (Murphy, Quinn) and divine motivation (...)
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  26.  45
    Written on the heart: on the grounds of moral obligation in natural law theory.Christian Daru - 2017 - International Journal of Philosophy and Theology 78 (3):200-214.
    The extent to which God grounds normativity within natural law theory is analyzed. I examine Hugo Grotius’s understanding of natural law and human nature and show that Grotius makes few explicit metaphysical commitments which makes his view open to development in at least two different ways. Then a Thomistic view of natural law and human nature is developed. It is shown that Grotius’s position could be developed as a proto-new natural law theory, but this leaves it open to powerful objections (...)
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  27. The Euthyphro Dilemma.Christian Miller - 2013 - In Blackwell International Encyclopedia of Ethics. Blackwell. pp. 1-7.
    The Euthyphro Dilemma is named after a particular exchange between Socrates and Euthyphro in Plato‟s dialogue Euthyphro. In a famous passage, Socrates asks, “Is the pious loved by the gods because it is pious, or is it pious because it is loved by the gods?” (Plato 1981: 10a), and proceeds to advance arguments which clearly favor the first of these two options (see PLATO). The primary interest in the Euthyphro Dilemma over the years, however, has primarily concerned the relationship between (...)
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  28.  7
    God’s own country – God’s own politics?Christiane Tietz - 2005 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 47 (2):131-153.
  29.  29
    Mark Murphy. God’s Own Ethics: Norms of Divine Agency & the Argument from Evil.Christian B. Miller - 2020 - Journal of Analytic Theology 8 (1):726-729.
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  30.  15
    Patterns of Modernity: Christianity, Occidentalism and Islam.Christian Tămaş - 2012 - Human and Social Studies 1 (1):139-148.
    The shift of interest from community to individuality and freedom brought by modernity challenged the central place once occupied by religion, pushing it to the outskirts of human life. All these led to an increased indifference towards any transcendental guarantor that could act in a neutral reason-governed space. In the case of Islam, such a situation is impossible to tolerate, because it would mean God’s desecration by reducing the Qur’an to the statute of a simple book like many others that (...)
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  31.  53
    Ultimates, The Ultimate, and the Quest of a Personal God: On Robert C. Neville’s Philosophical Theology.Christian Polke - 2015 - American Journal of Theology and Philosophy 36 (2):154-167.
    On his website, Robert Cummings Neville makes an interesting remark: My serious intellectual life began in 1944 at the age of five when a kindergarten classmate told me that God is a person. I checked with my father about this, and he said, “No, Jesus was a person but God is more like electricity or light.” This seemed reasonable and triggered in me a decisive love of God. Electricity makes things go, like my electric train, and my father explained that (...)
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  32.  17
    "That miracle of the Christian world": Origenism and Christian Platonism in Henry More.Christian Hengstermann & Henry More (eds.) - 2020 - Münster: Aschendorff Verlag.
    The present collection of essays is devoted to the Christian philosophy of the most prolific and most speculatively ambitious of the Cambridge Origenists, Henry More. Not only did More revere Origen, whom he extolled as a "holy sage" and "that miracle of the Christian world", but he also developed a philosophical system which hinged upon the Origenian notions of universal divine goodness and libertarian human freedom. Throughout his life, More subscribed to the ancient theology of the pre-existence of souls and (...)
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  33.  25
    Did Anselm Define God? Against the Definitionist Misrepresentation of Anselm’s Famous Description of God.Christian Tapp & Geo Siegwart - 2022 - Philosophia 50 (4):2125-2160.
    Anselm of Canterbury’s so-called ontological proofs in the Proslogion have puzzled philosophers for centuries. The famous description “something / that than which nothing greater can be conceived” is part and parcel of his argument. Most commentators have interpreted this description as a definition of God. We argue that this view, which we refer to as “definitionism”, is a misrepresentation. In addition to textual evidence, the key point of our argument is that taking the putative definition as what Anselm intended it (...)
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  34. The Naturalistic Fallacy and Theological Ethics.Christian B. Miller - 2018 - In Neil Sinclair (ed.), The Naturalistic Fallacy. New York, NY: Cambridge University Press. pp. 206-225.
    What views are the primary target of Moore’s fallacy and his open question argument? A common answer, I suspect, would be naturalistic approaches to morality. It is the naturalistic fallacy, after all. But in fact both his fallacy and his argument apply just as straightforwardly to supernatural approaches to morality as well. In this chapter, I focus specifically on how philosophers of religion have tried to grounds morality in God in ways that are clearly relevant to Moore’s project.
     
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  35.  3
    Atomism and the Worship of Gods.Christian Vassallo - 2018 - Philosophie Antique 18:105-125.
    Cet article réexamine la totalité des témoignages sur la pensée démocritéenne de l’origine du culte divin. Une étude approfondie de ces témoignages nous autorise à affirmer que, dans l’esprit de Démocrite, le culte des dieux ne dérivait pas seulement d’une peur des phénomènes naturels hostiles, mais aussi de la reconnaissance pour les événements favorables à la survie des humains. Il est à présent possible de réinterpréter cette conception selon un point de vue polémique : Démocrite n’aurait pas nié l’existence des (...)
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  36.  5
    Persaeus on Prodicus on the Gods’ Existence and Nature.Christian Vassallo - 2018 - Philosophie Antique 18:153-167.
    Cet article analyse le problème de l’« athéisme » prétendu de Prodicos. Un ré-examen des sources à notre disposition et, surtout, une nouvelle reconstruction des témoignages fournis par le Sur la piété de Philodème, dont l’un est consacré à la théologie du stoïcien Persaïos, démontre que Prodicos n’était pas un athée mais un critique virulent de la conception traditionnelle des dieux.
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  37.  12
    Der kosmologische Gottesbeweis des Ralph von Battle. Rekonstruktion, Kritik und Einordnung.Christian Tapp & Bernd Goebel - 2022 - Archiv für Geschichte der Philosophie 104 (3):509-538.
    This paper reconstructs and discusses a proof of God’s existence by Anselm of Canterbury’s friend Ralph of Battle, developed in his recently edited De nesciente, a fictitious dialogue between a Christian and an atheist. Without precedent in antiquity and the Middle Ages, Ralph’s proof has never been examined in detail. It combines a “cogito” argument with a two-part cosmological argument. The paper first presents the textual basis and an exegetical interpretation of Ralph’s reasoning, classifies the parts of the proof historically (...)
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  38.  11
    Blaise Pascal: Mathematician, Physicist, and Thinker about God. Donald Adamson.Christian Licoppe - 1996 - Isis 87 (3):545-545.
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  39.  4
    Der vernünfftigen Gedancken von Gott, der Welt und der Seele des Menschen, auch allen Dingen überhaupt, anderer Theil, bestehend in ausführlichen Anmerckungen.Christian Wolff - 1740 - New York: G. Olms. Edited by Charles A. Corr.
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  40. What Should Theists Say about Constructivist Positions in Metaethics?Christian Miller - 2018 - In Kevin Jung (ed.), Religious Ethics and Constructivism: A Metaethical Inquiry. New York: Routledge. pp. 82-103.
    Constructivist positions in meta-ethics are on the rise in recent years. Similarly, there has been a flurry of activity amongst theistic philosophers examining the relationship between God and normative facts. But so far as I am aware, these two literatures have almost never intersected with each other. Constructivists have said very little about God, and theists working on religious ethics have said very little about constructivist views in meta-ethics. In this paper, I draw some connections between the two literatures, and (...)
     
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  41.  9
    The type of the rationality of statements about God. Notes on the systematic evaluation of Kant's Critique of Pure Reason.Christian Kanzian - 2004 - Disputatio Philosophica 6 (1):45-52.
  42. Divine Will Theory: Desires or Intentions?Christian Miller - 2013 - In L. Kvanvig Jonathan (ed.), Oxford Studies in Philosophy of Religion. Oxford University Press.
    Due largely to the work of Mark Murphy and Philip Quinn, divine will theory has emerged as a legitimate alternative to divine command theory in recent years. As an initial characterization, divine will theory is a view of deontological properties according to which, for instance, an agent S‟s obligation to perform action A in circumstances C is grounded in God‟s will that S A in C. Characterized this abstractly, divine will theory does not specify which kind of mental state is (...)
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  43. Theism and Morality.Christian Miller - 2017 - In Lenny Clapp (ed.), Philosophy for Us. Cognella. pp. 113-123.
    This textbook chapter briefly introduces and defend a way of thinking about the relationship between God and morality. Section one explains how “God” is meant to be understood. Section two then introduces the position that morality depends in some way upon God. Section three turns to some of the leading arguments for this view. Finally, we will conclude with the most powerful challenge to this approach, namely what has come to be called the Euthyphro Dilemma.
     
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  44. Die Funktion des Nichts in Meister Eckharts Metaphysik.Christian Jung - 2014 - Salzburger Jahrbuch für Philosophie 49:43-64.
    Nothingness plays an essential role throughout the work of Meister Eckhart. The function of this concept, however, changed during the development of his thought. Despite this change nothingness remains always associated with the theory of analogy which lies at the core of Eckhart's attempt to explain the radical difference between God and creation and the complete dependency of all being on its unitary and transcendent ground.
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  45.  6
    Reimarus sur la religion naturelle, la causalité finale et le mécanisme. Reimarus über die natürliche Religion, Finalkausalität und Mechanismus.Christian Leduc - 2018 - Studia Leibnitiana 50 (1):105.
    The article examines how Reimarus reorients concepts borrowed from Leibniz and Wolff – the principles of perfection, harmony and continuity – in order to feed his own natural religion project. Teleology is understood as a doctrine aiming at proving not only God’s perfections, but also the effects of the divine wisdom on creatures. Consequently, recourse to final causes in natural philosophy cannot remain at the level of general reasons, as Maupertuis’s principle of least action does, but rather ought to be (...)
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  46. God of iron and iron working in parts of Ǹsúkkā cultural area in Southeast Nigeria.Joshua O. Uzuegbu & Christian Agbo - 2023 - HTS Theological Studies 80 (1):6.
    This study is aimed at evaluating the influence of the god of iron on ironworking communities in Ǹsúkkā cultural area. In the study area, the Supreme God – Chúkwú Òkìkè, Chínēkè or Chúkwú Ábíàmà is believed to control the affairs of humanity. He is worshipped through intermediaries such as Ányánwù [Sun God], Àmádíòhà, Áhàjīōkù [fertility goddess], Àlà [earth goddess] and the god of iron, which is called by different names in the study area such as Ékwéñsū-Úzù, Òkóró-Údùmè, Chíkèrè Àgùrù and (...)
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  47.  7
    „Monophysiten“ und „Nestorianer“. Überlegungen zu zwei Bezeichnungen aus der christlichen Theologie- und Kirchengeschichte.Christian Lange - 2023 - Millennium 20 (1):193-253.
    This paper challenges the traditional notions of ‘Monophysitism’ and ‘Nestorianism’ or ‘The Nestorian Church’. With regard to ‘Monophysitism’, it argues that two interpretations of the basic ‘Alexandrian’ Christological formula of the ‘one nature of the God-Logos incarnate’ need to be distinguished. One, according to which the individual properties of the two ‘natures’ of Christ were lost and mixed, and which can, indeed, be referred to as ‘Monophysitism’ – in contrast to another interpretation which insisted that the individual characteristics of the (...)
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  48.  33
    The Anonymous Naming of Names: Pseudonymity and Philosophical Program in Dionysius the Areopagite.Christian Schäfer - 2008 - American Catholic Philosophical Quarterly 82 (4):561-580.
    The key to understanding Dionysius is the methodical acceptance of the literary fiction involved in reading an author who tries to recreate the immediateness of the first encounter of pagan wisdom and Christian doctrine. Dionysius’s method consists of the presentation of a Platonic ontology by way of biblical theonyms. These theonyms express whatever we can grasp of God by His self-communication toward us, yet they ultimately cannot reveal Him as He is. It is rewarding to compare biblical theonym and author’s (...)
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  49. Morality is Real, Objective, and Supernatural.Christian Miller - 2016 - Annals of the New York Academy of Sciences:74-82.
    This paper is part of a six paper exchange with Michael Shermer. Section one explains how “God” is meant to be understood. Section two then introduces the position that morality depends in some way upon God. Section three turns to some of the leading arguments for this view. Finally, we will conclude with the most powerful challenge to this approach, namely what has come to be called the Euthyphro Dilemma.
     
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  50.  5
    Dieu différent: essai sur la symbolique trinitaire.Christian Duquoc - 1977 - Paris: Éditions du Cerf.
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