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10“Latin” or “Conciliar,” but Still IncoherentFaith and Philosophy 38 (4): 540-545. 2021.HaskerI argue that Scott M. Williams’s “Latin/Conciliar Social Trinity” is unable to give a coherent account of some undisputed divine actions. The reason for this lies in Williams’s failure to recognize the different senses in which the trinitarian Persons can be said to have “powers.”
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27How to Make a WorldRoczniki Filozoficzne 68 (3): 35-53. 2020.Jak stworzyć świat W tym eseju analizuję dwie modalności, dzięki którym można zrealizować złożona zadanie – nazywam je szczegółową kontrolą i celową przypadkowością. Rozważam, która z nich lepiej opisuje stworzenie przez Boga wszechświata, w świetle tego, co wiemy o stworzeniu na podstawie nauki. Badam również związek między tym zagadnieniem a poglądami na temat boskiej Opatrzności, w tym „otwartego teizmu probabilistycznego”, który proponuje Łukasiewicz.
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31. David Foster Wallace and the Fallacies of “Fatalism”In Steven M. Cahn & Maureen Eckert (eds.), Freedom and the Self: Essays on the Philosophy of David Foster Wallace, Columbia University Press. pp. 1-30. 2015.
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71Can eternity be saved? A comment on Stump and RogersInternational Journal for Philosophy of Religion 87 (2): 137-148. 2020.Eleonore Stump and Katherin Rogers have recently defended the doctrine of divine timelessness in separate essays, arguing that the doctrine is consistent with libertarian free will and that timeless divine knowledge is providentially useful. I show that their defenses do not succeed; a doctrine of eternity having these features cannot be saved.
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Persons and the unity of consciousnessIn Robert C. Koons & George Bealer (eds.), The waning of materialism, Oxford University Press. 2010.
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738The Trinity and the New Testament – a Counter-Challenge to Dale TuggyEuropean Journal for Philosophy of Religion 13 (1): 179-199. 2021.Dale Tuggy argues that my trinitarian views are in conflict with the theology of the New Testament; the New Testament, rather, is unitarian. I show several flaws in this argument, and point out the New Testament evidence that eventually led to the formulation of the doctrine of the Trinity.
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53Which God? What Power? A Response to Andrew H. GleesonSophia 49 (3): 433-445. 2010.Andrew H. Gleeson has written an essay commenting on an exchange between Dewi Z. Phillips and me, arguing that I was mistaken to dismiss Phillips’ criticism of the standard definition of omnipotence as unsuccessful. Furthermore, he charges Swinburne, me, and analytic theists in general, with an excessive anthropomorphism that obliterates the distinction between Creator and creature. In response, I contend that all of Gleeson’s criticisms are unsound
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36The Present Is Necessary! Rejoinder to RotaFaith and Philosophy 29 (4): 466-471. 2012.My account of free will entails that events of the present moment are “necessary” in the same way that the past is necessary. I argue that Michael Rota’s main objection to this account is unsuccessful. I also argue that Rota’s synchronous account of contingency is inferior to the diachronic account which I favor.
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51Can a Latin Trinity Be Social? A Response to Scott M. WilliamsFaith and Philosophy 35 (3): 356-366. 2018.Scott Williams’s Latin Social model of the Trinity holds that the trinitarian persons have between them a single set of divine mental powers and a single set of divine mental acts. He claims, nevertheless, that on his view the persons are able to use indexical pronouns such as “I.” This claim is examined and is found to be mistaken.
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36What Is Naturalism? And Should We Be Naturalists?Philosophia Christi 15 (1): 21-34. 2013.It seems reasonable to seek a definition of naturalism, yet an accurate general definition proves to be elusive. After considering proposals from Quine, Nagel, and Chalmers, I propose that naturalism as understood by the majority of contemporary naturalists is best defined by the conjunction of mind-body supervenience, an understanding of the physical as mechanistic, and the causal closure of the physical domain. I then argue that naturalism so defined is in principle unable to account for the e…Read more
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34The Transcendental Refutation of DeterminismSouthern Journal of Philosophy 11 (3): 175-183. 1973.
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52Benjamin H. Arbour, Philosophical Essays Against Open TheismEuropean Journal for Philosophy of Religion 10 (4): 227-232. 2018.
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21What Has CERN to Do with Jerusalem?Philosophia Christi 20 (1): 53-60. 2018.There is disagreement concerning the relevance of scientific data to a theological account of the nature of human beings. I contend that science is indeed relevant, but not in a way that should lead us to discount philosophical and theological ideas about human nature. I mention five different findings of science that have significant implications for our understanding of the mind-body relationship.
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30William J. Wainwright (ed.), God, philosophy, and academic cultureInternational Journal for Philosophy of Religion 43 (3): 185-187. 1998.
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29The Souls of Beasts and MenReligious Studies 10 (3). 1974.‘The organic body signifies the latent crisis of every known ontology and the touchstone of “any future one which will be able to come forward as a science.”’ —Hans Jonas ‘Thales…said that the magnet has a soul in it because it moves the iron.’— Aristotle
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43The Openness of God: A Biblical Challenge to the Traditional Understanding of GodDowners Grove: Intervarsity Press. 1994.Written by five scholars whose expertise extends across the disciplines of biblical, historical, systematic, and philosophical theology, this is a careful and ...
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47The Problem of Evil in Process Theism and Classical Free Will TheismProcess Studies 29 (2): 194-208. 2000.
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29The Reality of Time and the Existence of God (review)International Studies in Philosophy 23 (3): 98-98. 1991.
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40Emergent Dualism and Emergent CreationismPhilosophia Christi 20 (1): 93-97. 2018.Joshua Farris offers “emergent creationism” as an alternative to emergent dualism. It is argued that emergent creationism cannot deliver some of the advantages claimed for it, and that Farris’s objections to emergent dualism are not compelling.
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114The transcendental refutation of determinismSouthern Journal of Philosophy 11 (3): 175-183. 1973.
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36Can a Latin Trinity Be Social? A Response to Scott M. WilliamsFaith and Philosophy 35 (3): 356-366. 2018.Scott Williams’s Latin Social model of the Trinity holds that the trinitarian persons have between them a single set of divine mental powers and a single set of divine mental acts. He claims, nevertheless, that on his view the persons are able to use indexical pronouns such as “I.” This claim is examined and is found to be mistaken.