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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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281The 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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20Yujin Nagasawa: Maximal god: a new defense of perfect being theism: Oxford University Press, Oxford, 2017, xi + 225 pp, $61.00International Journal for Philosophy of Religion 86 (3): 243-246. 2019.
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6Benjamin H. Arbour, Philosophical Essays Against Open TheismEuropean Journal for Philosophy of Religion 10 (4): 227-232. 2018.
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7What 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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2William J. Wainwright (ed.), God, philosophy, and academic cultureInternational Journal for Philosophy of Religion 43 (3): 185-187. 1998.
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1The 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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7The 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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8The Problem of Evil in Process Theism and Classical Free Will TheismProcess Studies 29 (2): 194-208. 2000.
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1The Reality of Time and the Existence of God (review)International Studies in Philosophy 23 (3): 98-98. 1991.
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5Emergent 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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9The transcendental refutation of determinismSouthern Journal of Philosophy 11 (3): 175-183. 1973.
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8Can 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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The Nature of Human Beings: A Mediating ViewIn Melville Y. Stewart & Chih-kʻang Chang (eds.), The Symposium of Chinese-American Philosophy and Religious Studies, International Scholars Publications. pp. 1--37. 1998.
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1A Cosmic Christ?Philosophia Christi 18 (2): 333-341. 2016.Keith Ward advocates modifications in the doctrine of God similar to those affirmed by open theism. However, he rejects social Trinitarianism, in spite of his own recognition that the two views have often gone together. I argue that, beyond this, Ward really rejects the Trinitarian and Christological doctrines of the church, as expressed in the creeds of Nicaea and Chalcedon. The implications of this are explored; one implication is that Ward’s Christ is less “cosmic” than the traditional view h…Read more
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8Which 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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3The 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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11Can 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.