全文获取类型
收费全文 | 394篇 |
免费 | 29篇 |
出版年
2024年 | 1篇 |
2023年 | 4篇 |
2021年 | 2篇 |
2020年 | 12篇 |
2019年 | 24篇 |
2018年 | 13篇 |
2017年 | 14篇 |
2016年 | 21篇 |
2015年 | 16篇 |
2014年 | 8篇 |
2013年 | 73篇 |
2012年 | 7篇 |
2011年 | 6篇 |
2010年 | 6篇 |
2009年 | 15篇 |
2008年 | 17篇 |
2007年 | 44篇 |
2006年 | 11篇 |
2005年 | 19篇 |
2004年 | 13篇 |
2003年 | 13篇 |
2002年 | 10篇 |
2001年 | 10篇 |
2000年 | 12篇 |
1999年 | 8篇 |
1998年 | 9篇 |
1997年 | 7篇 |
1996年 | 3篇 |
1995年 | 3篇 |
1994年 | 7篇 |
1993年 | 3篇 |
1992年 | 2篇 |
1991年 | 4篇 |
1990年 | 1篇 |
1989年 | 3篇 |
1988年 | 1篇 |
1987年 | 1篇 |
排序方式: 共有423条查询结果,搜索用时 15 毫秒
101.
Felicity Brock Kelcourse 《Journal of religion and health》2001,40(1):231-242
Prayer is more than a bowed head and folded hands. It is the deep longing that is expressed by mute bodies and by our souls, the center of being that connects us to God. Chaplains engage in dialogues that heal, as they risk the encounter with another—soul to soul—discerning the heart of another's concern to find the healing required. 相似文献
102.
Yujin Nagasawa 《Sophia》2007,46(1):65-67
I provide a further response to Jason A. Beyer’s objections to the alleged inconsistency between God’s omniscience and His
other attributes.
相似文献
Yujin NagasawaEmail: |
103.
Doug Oman Shauna L. Shapiro Carl E. Thoresen Tim Flinders Joseph D. Driskill Thomas G. Plante 《Pastoral Psychology》2007,55(4):473-493
Effects of two meditation and mindfulness-based spiritual interventions were examined in college undergraduates (N=44). Compared to a control group, both interventions decreased negative religious coping (d=−0.80, p<.01) and images of God as mainly controlling (d=−.73, p<.01). One intervention provided more training in tools for learning from community and tradition-based spiritual exemplars.
It produced gains in famous or traditional spiritual exemplars’ perceived influence (d=+.81, p<.05) and availability (d=+.66, p<.10), in self-efficacy for learning from spiritual exemplars (d=+.92, p<.05), and in nonmaterialistic aspirations (d=+0.65, p<.05). 相似文献
104.
Ted Peters 《Dialog》2007,46(2):84-103
In the global conversation over religious ideas, a de facto debate is raging between atheism, pluralism, and Islam. Pluralism respects the claim of every religion. Atheism respects the claim of no religion. Islam respects the claim of its own religion. How should a Christian theologian construct a doctrine of God that benefits from listening to this conversation yet stresses what is important in the gospel, namely, that the God of Jesus Christ is gracious in character? What is recommended here is to (1) investigate the truth question; (2) avoid putting God in the equations; (3) affirm what is essential; and (4) practice charity. 相似文献
105.
106.
J.L. Schellenberg’s Argument from Divine Hiddenness maintains that if a perfectly loving God exists, then there is no non-resistant
non-belief. Given that such nonbelief exists, however, it follows that there is no perfectly loving God. To support the conditional
claim, Schellenberg presents conceptual and analogical considerations, which we subject to critical scrutiny. We also evaluate
Schellenberg’s claim that the belief that God exists is logically necessary for entering into a relationship with the Divine. Finally, we turn to possible variants
of Schellenberg’s case, and argue that the modifications necessary to accommodate our criticismas leave those variants with
much less of a sting than originally suggested by his provocative formulation. 相似文献
107.
Paul O. Ingram 《Dialog》2007,46(4):344-354
Abstract : For those of us who are self‐consciously Lutheran, the reality of contemporary religious pluralism engenders important theological questions. The thesis of this essay is that “being Lutheran” within the context of contemporary religious pluralism requires the creation of “Lutheran identity” that is pluralistic in structure, while simultaneously avoiding either theological exclusivism or theological inclusivism. The implications of this thesis are that (1) dialogue with the religious traditions of the world is of primary importance for thinking Lutherans, and (2) the church's witness and mission needs to be reconfigured in light of the practice of interreligious dialogue. 相似文献
108.
Mark Piper 《International Journal for Philosophy of Religion》2007,62(2):65-79
Skeptical theism seeks to defend theism against the problem of evil by invoking putatively reasonable skepticism concerning
human epistemic limitations in order to establish that we have no epistemological basis from which to judge that apparently
gratuitous evils are not in fact justified by morally sufficient reasons beyond our ken. This paper contributes to the set
of distinctively practical criticisms of skeptical theism by arguing that religious believers who accept skeptical theism
and take its practical implications seriously will be forced into a position of paralysis or aporia when faced with a wide set of morally significant situations. It is argued that this consequence speaks strongly against
the acceptance of skeptical theism insofar as such moral aporia is inconsistent with religious moral teaching and practice. In addition, a variety of arguments designed to show that accepting
skeptical theism does not lead to this consequence are considered, and shown to be deficient. 相似文献
109.
Dourley JP 《The Journal of analytical psychology》2007,52(3):275-295
White's Thomism and its Aristotelian foundation were at the heart of his differences with Jung over the fifteen years of their dialogue. The paper examines the precedents and consequences of the imposition of Thomism on the Catholic Church in 1879 in order to clarify the presuppositions White carried into his dialogue with Jung. It then selects two of Jung's major letters to White to show how their dialogue influenced Jung's later substantial work, especially his Answer to Job. The dialogue with White contributed to foundational elements in the older Jung's development of his myth which simply outstripped White's theological imagination and continues to challenge the worlds of contemporary monotheistic orthodoxy in all their variants. 相似文献
110.