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  1.  29
    Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology.Robyn Horner - 2001 - New York: Fordham University Press.
    "At once rigorous, insightful, and accessible.... the most thorough study yet available on the phenomenological treatment of God as gift in Marion and Derrida. Invaluable reading for those concerned with the theological promise of contemporary Continental philosophy."-Thomas A. Carlson, University of California, Santa Barbara.
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  2.  44
    Jean-Luc Marion: A Theo-Logical Introduction.Robyn Horner - 2005 - Routledge.
    Jean-Luc Marion is one of the leading Catholic thinkers of our time: a formidable authority on Descartes and a major scholar in the philosophy of religion. This book presents a concise, accessible, and engaging introduction to the theology of Jean-Luc Marion. Described as one of the leading thinkers of his generation, Marion's take on the postmodern is richly enhanced by his expertise in patristic and mystical theology, phenomenology, and modern philosophy. In this first introduction to Marion's thought, Robyn Horner provides (...)
  3. Theology After Derrida.Robyn Horner - 2013 - Modern Theology 29 (3):230-247.
    It has recently been argued that Derrida's work is thoroughly atheistic, which seems to put any dialogue between Derrida and theology out of play. However, such arguments forget that to forbid the impossible outright is as much to be a slave to metaphysics as to presume that one could attain to it in language. Here I revisit the relationship between deconstruction and negative theology, and reconsider utilising Derrida to think God as the impossible. Arguing that thinking God in the absolute (...)
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  4. Aporia or excess? Two strategies for thinking r/revelation.Robyn Horner - 2005 - In Yvonne Sherwood & Kevin Hart (eds.), Derrida and religion: other testaments. New York: Routledge.
  5. Christina M. Gschwandtner, Reading Jean-Luc Marion: Exceeding Metaphysics Reviewed by.Robyn Horner - 2008 - Philosophy in Review 28 (5):334-335.
  6.  17
    Emmanuel Levinas on God and Philosophy.Robyn Horner - 2000 - Philosophy in the Contemporary World 7 (1):41-46.
    This paper concerns the possibility of “thinking” God, and uses the work of Emmanuel Levinas to frame a contemporary approach to some of the problems involved. The difficult relationship between philosophy and Christian theology is noted, before Levinas’s thought is examined as it relates to that which both marks consciousness and exceeds it. Levinas’s adoption of the “idea of the Infinite” and hisexploration of two ways in which the Infinite might signify (have meaning) open up a useful trajectory for a (...)
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  7.  42
    Murdering Truth: ‘Postsecular’ Perspectives on Theology and Violence.Robyn Horner - 2016 - International Journal of Philosophical Studies 24 (5):725-743.
    While one of the arguments against religious belief relates to its apparent irrationality, it can be shown phenomenologically that there is a different kind of rationality at work in religious knowledge, undermining the sharp distinction between sacred and secular that enables theology to be marginalised as irrational. Approaching Christianity through the category of revelation, that is, as a way of living and believing that draws not only on founding narratives of revelation but on the ongoing ‘experience’ of transcendence in unveiling (...)
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  8.  21
    (1 other version)On Levinas's gifts to Christian theology.Robyn Horner - 2010 - In Kevin Hart & Michael Alan Signer (eds.), The exorbitant: Emmanuel Levinas between Jews and Christians. New York: Fordham University Press.
    This chapter considers some of the ways in which Levinas's thought has been adopted by Christian theologians. The discussion is largely be driven by questions concerning the appropriateness of that adoption rather than its content, for it is conceivable that to incorporate Levinas's work into Christian theological projects at all may be to do it violence. Borrowing from Levinas ultimately brings theology to the point of having to recognize not only its conditions of possibility but also its conditions of impossibility, (...)
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  9.  15
    Problème du mal et péché des origines.Robyn Horner - 2002 - Recherches de Science Religieuse 1 (1):63-86.
    À son niveau le plus fondamental, la doctrine du péché originel se développe en réponse au problème du mal. Elle tente d'expliquer pour­quoi les choses « sont ce qu'elles sont », pourquoi il y a du mal dans le monde, pourquoi l'humanité semble condamnée à prendre part à ce mal. C'est en contexte principalement chrétien que la doctrine reçoit sa forme articulée, quoiqu'elle puise aussi dans la tradition juive et dans la culture païenne. Et quoique son but soit de s'accommoder (...)
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  10. The betrayal of transcendence.Robyn Horner - unknown
     
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  11. Theological contributions to the development of teachers.Robyn Horner & Tucker - 2013 - The Australasian Catholic Record 90 (4):398.
    Horner, Robyn; Tucker, Steven Theology is a required study for persons seeking accreditation to teach Religious Education in Catholic schools in Victoria. In this context it is distinguished from Religious Education, not only in the senses that to undertake Theology is neither to undertake Religious Education nor to study the aims and processes of Religious Education, but also in the sense that Religious Education studies are mandated alongside the study of Theology for those seeking accreditation, and further, in the sense (...)
     
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  12. The eucharist and the postmodern.Robyn Horner - unknown
     
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  13.  9
    The Experience of God: A Phenomenology of Revelation.Robyn Horner - 2022 - New York, NY, USA: Cambridge University Press.
    Belief and credal commitment sometimes seem to make less and less sense in the West. A kind of 'cultural amnesia' has taken hold, where formal religious adherence begins to seem almost unthinkable. This is especially so for the idea of divine revelation. Robyn Horner argues this means we need to re-evaluate how theology proceeds, focusing not so much on beliefs but on experience. Exploring ways in which the experiential might open human beings up to divine possibility, the author turns to (...)
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  14.  13
    The experience of atheism: phenomenology, metaphysics and religion.Robyn Horner & Claude Romano (eds.) - 2021 - New York: Bloomsbury Academic.
    Religious and atheistic belief are presented anew in a volume of essays from leading phenomenologists in both France and the UK. Atheism, often presented as the negation of religious belief, is here engaged with from a phenomenologically informed notion of experience. The focus on experience, sparks new debates in readings of belief, faith and atheism as they relate to and complicate each other. What unites the contributors is their relationship to phenomenology as it has developed in France in the wake (...)
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  15.  43
    The Face as Icon: A Phenomenology of the Invisible.Robyn Horner - 2005 - The Australasian Catholic Record 82 (1):19.
  16.  10
    Words that reveal: Jean-Yves Lacoste and the experience of God.Robyn Horner - 2017 - Continental Philosophy Review 51 (2):169-192.
    Much of the contemporary discussion of religion seems to do away with the very possibility of revelation. In this article, I use Lacoste’s phenomenology of la parole to rethink a theology of revelation in terms of God’s personal self-giving in experience. After examining Lacoste’s views of the relationship between philosophy and theology, his liturgical reduction and what this means for an understanding of experience and knowledge, and his thought of la parole more broadly, I give critical consideration to how he (...)
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  17. Being HumanGroundwork for a Theological Anthropology for the 21st Century.David Kirchhoffer, Robyn Horner & Patrick McArdle (eds.) - 2013
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  18. Being Human: Groundwork for a Theological Anthropology for the Twenty-First Century.David Kirchhoffer, Robyn Horner & Patrick McArdle (eds.) - 2013 - Preston: Mosaic Press.
    What does it mean to be human? The traditional answers from the past remain only theoretical possibilities unless they come to mean something to today's generation. Moreover, in light of new knowledge and circumstances, a new generation may call these old answers into question, and seek to reinterpret, or, indeed, provide alternatives to them. In the 1960's, the Catholic Church's Second Vatican Council attempted such a reinterpretation, an aggiornamento, for the post-war generation of the mid-twentieth century by proposing, in Gaudium (...)
     
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