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13Irrealism, Ontological Pluralism, and the TrinityPhilosophia Christi 13 (2): 445-448. 2011.In response to my Make/Believing the World(s), Efird argues that theistic irrealism provides the grounds for solving the problem of the Trinity. I argue that Efird is wrong so long as theistic irrealism is to remain consistent with traditional, orthodox Christianity. On his reading of theistic irrealism, the best he can provide is a modalist version of the Trinity.
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29Socrates and St. Paul: Can Christian Apologetics be Public Philosophy?Essays in Philosophy 15 (1): 117-137. 2014.Can popular Christian apologetics be public philosophy? This paper argues that it can be partly because the criteria for what counts as public philosophy are so vague but also partly because popular Christian apologetics parallels much that counts as public philosophy both in terms of its historical roots in Socrates but also how public philosophy is practiced now. In particular, there are parallels on the role of amateurs vs. professionals, the sorts of topics, the quality of the discussions, a…Read more
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Many traditional Christians hold that since God created the world, the world is noetically real, that is, not dependent, generally, on human noetic contributions for its ontological status. This essay argues that traditional Christianity only requires noetic realism about God. William Alston and Plantinga are taken as examples of two traditional Christian philosophers who hold to noetic realism and their arguments touching on the connection between the Christianity and realism are considered
Newberg, Oregon, United States of America
Areas of Interest
| Epistemology |
| Metaphysics |
| Philosophy of Religion |