Results 181 to 190 of about 10,690 (215)
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1992
Abstract Butler’s Analogy of Religion of 1736 was intended as a response to deism and so successful was it that it can in many ways be seen as having dealt the mortal blow. As Hume’s attitude well illustrates, Butler’s reputation was quickly established, and the work was to remain a classic text for over a century.
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Abstract Butler’s Analogy of Religion of 1736 was intended as a response to deism and so successful was it that it can in many ways be seen as having dealt the mortal blow. As Hume’s attitude well illustrates, Butler’s reputation was quickly established, and the work was to remain a classic text for over a century.
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1972
The stand made by Byrom and Law is no isolated rearguard action; it arises directly out of the prolonged religious controversy of the early 18th century. Some analysis of this controversy is necessary if we are to make sense of Byrom’s subsequent propaganda for Law’s new way of ideas, and his expression of their latent aesthetic consequences.
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The stand made by Byrom and Law is no isolated rearguard action; it arises directly out of the prolonged religious controversy of the early 18th century. Some analysis of this controversy is necessary if we are to make sense of Byrom’s subsequent propaganda for Law’s new way of ideas, and his expression of their latent aesthetic consequences.
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Abstract This chapter shows how English Christian evidentialists of the early eighteenth century utilized historically and empirically based arguments to refute the skeptical views of deists who rejected the divine origin of the Bible and denied the historicity of biblical miracles.
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Pomegranate, 1997
Most discussions of the variety of Wiccan beliefs start by assuming that there are two basic positions; either one believes literally in personal, named deities, or one does not. The more I talk to non-deist Witches, the more I believe that this is an oversimplification.
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Most discussions of the variety of Wiccan beliefs start by assuming that there are two basic positions; either one believes literally in personal, named deities, or one does not. The more I talk to non-deist Witches, the more I believe that this is an oversimplification.
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Philosophia Christi, 2007
When preeminent philosophical atheist Antony Flew announced in 2004 that he had come to believe in God's existence and was probably best considered a deist, the reaction from both believers and skeptics was "off the chart." Few religious stories had this sort of appeal and impact, across the spectrum, both popular as well as theoretical.
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When preeminent philosophical atheist Antony Flew announced in 2004 that he had come to believe in God's existence and was probably best considered a deist, the reaction from both believers and skeptics was "off the chart." Few religious stories had this sort of appeal and impact, across the spectrum, both popular as well as theoretical.
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1990
“Deism,” from the Latin deus, denotes belief in some form of deity. As with “latitudinarianism,” the term “deism” resolutely resists definitions both now and when it is first used. In England in the 17th and 18th centuries, the term applies to a range of people from un-Christian theists to anti-Christian theists.
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“Deism,” from the Latin deus, denotes belief in some form of deity. As with “latitudinarianism,” the term “deism” resolutely resists definitions both now and when it is first used. In England in the 17th and 18th centuries, the term applies to a range of people from un-Christian theists to anti-Christian theists.
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1999
Despite Blake’s belief, which was shared by many antiquaries and theologians, that mankind had originally shared one monotheistic faith, it was evident to all that there had been a falling away from this true religion. None of these writers believed that they themselves had fallen into error, of course, and yet — in the polytheism of classical Greece ...
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Despite Blake’s belief, which was shared by many antiquaries and theologians, that mankind had originally shared one monotheistic faith, it was evident to all that there had been a falling away from this true religion. None of these writers believed that they themselves had fallen into error, of course, and yet — in the polytheism of classical Greece ...
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1990
Deism became an all-important movement in England in the latter part of the 17th century. But it was not a movement in the normal sense; it was not a church, or even an organized collection of people. In fact, it is not certain whether there were more than a handful of deists in England, France, or The Netherlands at the time of the Glorious Revolution
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Deism became an all-important movement in England in the latter part of the 17th century. But it was not a movement in the normal sense; it was not a church, or even an organized collection of people. In fact, it is not certain whether there were more than a handful of deists in England, France, or The Netherlands at the time of the Glorious Revolution
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