William Hasker

This chapter presents a model of the Incarnation developed on the basis of the Na’vi avatars of the science fiction movie _Avatar._ The model does not address the metaphysics of the Incarnation; rather, its main concern is with the consciousness of Jesus Christ, the incarnate Son. “One-sphere models,” in which the Son while incarnate has a single sphere of consciousness, are examined and found to be unsatisfactory. The avatar model is a “two-sphere model,” in which there exist distinct spheres of consciousness for the divine nature and the human nature, similar to the “two minds” view proposed by Thomas Morris. It is argued that this does not amount to Nestorianism. The possibility of a single person with multiple spheres of consciousness is defended by comparison with the psychological “split-brain” and “multiple personality” phenomena; this way of understanding those phenomena is defended against a contrary view expounded by Tim Bayne.

This chapter sets forth a theodicy of natural evil. General characteristics of theodicy are discussed, including the distinction between general‐policy theodicies and specific-benefit theodicies. There is also consideration of the relationship between theodicy and different theories of providence, including Augustinianism, Molinism, and open theism. It is argued that the ‘skeptical theist defense’ against the problem of evil should be rejected because it leads to an unacceptable moral skepticism. A theodicy of natural evil is presented, and it is argued that open theism makes the prospects for such a theodicy better than they are for either Augustinianism or Molinism.

_Providence, Evil and the Openness of God_ is a timely exploration of the philosophical implications of the rapidly-growing theological movement known as open theism, or the 'openness of God'. William Hasker, one of the philosophers prominently associated with this movement, presents the strengths of this position in comparison with its main competitors: Calvinism, process theism, and the theory of divine middle knowledge, or Molinism. The author develops alternative approaches to the problem of evil and to the problem of divine action in the world. In particular, he argues that believers should not maintain the view that each and every evil that occurs is permitted by God as a means to a 'greater good'. He contends that open theism makes possible an emphasis on the personalism of divine-human interaction in a way that traditional views, with their heavy emphasis on divine control, cannot easily match. The book concludes with a section of replies to critics, in which many of the objections levelled against open theism are addressed.

Reason and Religious Belief, now in its fifth edition, explores perennial questions in the philosophy of religion. Drawing from the best in both classical and contemporary discussions, the authors examine religious experience, faith and reason, the divine attributes, arguments for and against the existence of God, divine action (in various forms of theism), Reformed epistemology, religious language, religious diversity, and religion and science.Revised and updated to reflect current philosophical discourse, the fifth edition offers new material on neuro-theology, the "new Atheism," the intelligent design movement, theistic evolution, and skeptical theism. It also provides more coverage of non-Western religions--particularly Buddhism--and updated discussions of evidentialism, free will, life after death, apophatic theology, and more. A sophisticated yet accessible introduction, Reason and Religious Belief, Fifth Edition, is ideally suited for use with the authors' companion anthology, Philosophy of Religion: Selected Readings, Fourth Edition (OUP, 2009).

_Providence, Evil and the Openness of God_ is a timely exploration of the philosophical implications of the rapidly-growing theological movement known as open theism, or the 'openness of God'. William Hasker, one of the philosophers prominently associated with this movement, presents the strengths of this position in comparison with its main competitors: Calvinism, process theism, and the theory of divine middle knowledge, or Molinism. The author develops alternative approaches to the problem of evil and to the problem of divine action in the world. In particular, he argues that believers should not maintain the view that each and every evil that occurs is permitted by God as a means to a 'greater good'. He contends that open theism makes possible an emphasis on the personalism of divine-human interaction in a way that traditional views, with their heavy emphasis on divine control, cannot easily match. The book concludes with a section of replies to critics, in which many of the objections levelled against open theism are addressed.