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  1. The Victims of Totality: Wholism and Totalism in Monotheistic Religion.Richard Oxenberg - manuscript
    This paper is a reflection on the ethical and spiritual ambiguities of Monotheism. It proceeds through an examination of Thomas Aquinas’ concept of desire and René Girard’s notion of victimage. It is divided into two parts. In the first I examine Thomas’ ideas of desire and goodness in order to develop some key terms and concepts. In the second I employ these terms and concepts in a critique of René Girard’s victimage thesis, in an effort to shed light on the (...)
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  2. What If God Commanded Something Horrible? A Pragmatics-Based Defence of Divine Command Metaethics.Philipp Kremers - forthcoming - Religious Studies:1-21.
    The objection of horrible commands claims that divine command metaethics is doomed to failure because it is committed to the extremely counterintuitive assumption that torture of innocents, rape, and murder would be morally obligatory if God commanded these acts. Morriston, Wielenberg, and Sinnott-Armstrong have argued that formulating this objection in terms of counterpossibles is particularly forceful because it cannot be simply evaded by insisting on God’s necessary perfect moral goodness. I show that divine command metaethics can be defended even against (...)
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  3. Mark C. Murphy, God’s Own Ethics: Norms of Divine Agency and the Argument From Evil. [REVIEW]Nevin Climenhaga - 2020 - Journal of Moral Philosophy 17 (5):587-590.
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  4. God's Nature and Attributes.Ide Lévi & Alejandro Pérez - 2019 - TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 3 (2).
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  5. How Could Prayer Make a Difference? Discussion of Scott A. Davison, Petitionary Prayer: A Philosophical Investigation.Caleb Murray Cohoe - 2018 - European Journal for Philosophy of Religion 10 (2):171-185.
    I critically respond to Scott A. Davison, Petitionary Prayer: A Philosophical Investigation. I attack his Contrastive Reasons Account of what it takes for a request to be answered and provide an alternative account on which a request is answered as long as it has deliberative weight for the person asked. I also raise issues with Davison’s dismissive treatment of direct divine communication. I then emphasize the importance of value theory for addressing the puzzles of petitionary prayer. Whether a defense of (...)
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  6. Образи гріхів і спокус у богородичних оповіданнях Афанасія Кальнофойського, Іоаникія Галятовського і Димитрія Туптала.Olha Dubyna - 2018 - NaUKMA Researh Papers. Literary Studies 1:3-8.
    У статті висвітлено головні особливості змалювання образів гріхів і спокус у збірках богородичних оповідань «Тератургима» Афанасія Кальнофойського, «Небо новоє» і «Скарбниця потребная» Іоаникія Галятовського та «Руно орошенноє» Димитрія Туптала. Розглянуто релігійно-філософське потрактування зла бароковими книжниками в контексті канонічної церковної традиції та визначено основні групи образів, якими воно представлене в богородичних текстах. Особливу увагу приділено зображенню гріха як хвороби, знерухомлення, пригноблення, падіння, бруду і втрати цілісності людської природи.
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  7. The Agony of the Infinite: The Presence of God as Phenomenological Hell.A. G. Holdier - 2018 - In Simon Cushing (ed.), Heaven & Philosophy. Lanham, MD: Lexington Books. pp. 119-135.
    Much recent academic literature on the afterlife has been focused on the justice of eternity and whether a good God could allow a person to experience eternal suffering in Hell. Two primary escapes are typically suggested to justify never-ending punishment for sinners: the traditional view focuses the blame for an individual’s condemnation away from God onto the sinner’s freely chosen actions; the universalist position denies the eternality of the punishment on the grounds that God’s inescapable love and eventual victory over (...)
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  8. Problems of Evil.Graham Oppy - 2018 - In Nick Trakakis (ed.), The Problem of Evil: Eight Views in Dialogue. Oxford, UK: pp. 68-80.
    This paper is a very broad-brush introduction to my way of thinking about problems of evil. While I note some of the places in which my views are controversial, I attempt neither justification nor defence. I say little about arguments from evil; I have had plenty to say about this elsewhere. I begin with an account of worldviews, and the proper ways to go about comparing and assessing worldviews. I argue that many theorists—both theists and naturalists—greatly over-estimate the significance of (...)
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  9. Heaven and Philosophy.Simon Cushing (ed.) - 2017 - Lanham, MD: Lexington Books.
    This volume is a collection of essays analyzing different issues concerning the nature, possibility, and desirability of heaven as understood by the Abrahamic faiths of Judaism, Christianity. and Islam. Topics include whether or not it is possible that a mortal could, upon bodily death, become an inhabitant of heaven without loss of identity, where exactly heaven might be located, whether or not everyone should be saved, or if there might be alternative destinations (including some less fiery versions of Hell). Chapter (...)
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  10. A Possible-Worlds Solution to the Puzzle of Petitionary Prayer.Ryan Matthew Parker & Bradley Rettler - 2017 - European Journal for Philosophy of Religion 9 (1):179--186.
    The puzzle of petitionary prayer: if we ask for the best thing, God was already going to do it, and if we ask for something that's not the best, God's not going to grant our request. In this paper, we give a new solution to the puzzle.
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  11. Review of God's Goodness and God's Evil by James Kellenberger. [REVIEW]Lloyd Strickland - 2017 - Reading Religion.
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  12. Semiclassical Theism and the Passage of Planck Times.James Goetz - 2016 - Theology and Science 14 (3):325–339.
    This paper models God and time in the framework of modern physics. God bridges and simultaneously exists in (1) a universe with infinite tenseless time and (2) a created parallel universe with tensed time and a point origin. The primary attributes of God are inexhaustible love, inexhaustible perception, and inexhaustible force. The model also incorporates modern physics theories that include relativity, the conservation of energy, quantum mechanics, and multiverse geometry. For example, creation out of nothing and divine intervention are subject (...)
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  13. Dobroć (Boga - Goodness of God).Marek Pepliński - 2016 - In Janusz Salamon (ed.), Przewodnik po filozofii religii. Nurt analityczny, Kraków 2016. Wydawnictwo WAM. pp. 121-40.
    The paper presents some historical (Plato, Aristotle, Plotin, Augustine, Boethius, Aquinas) and main contemporary topics about different accounts of goodness of God understood as ontological goodness, perfection and as ethical goodness - impeccability and benevolence. The arguments for goodness of God are presented, mainly from stance of Thomas Aquinas classical theism as well as arguments against compatibility of essential goodness and omnipotence (N. Pike) and being an moral agent. The article draws perspective of different philosophical issues connected with goodness of (...)
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  14. Divine Freedom and Free Will Defenses.W. Paul Franks - 2015 - Heythrop Journal 56 (1):108-119.
    This paper considers a problem that arises for free will defenses when considering the nature of God's own will. If God is perfectly good and performs praiseworthy actions, but is unable to do evil, then why must humans have the ability to do evil in order to perform such actions? This problem has been addressed by Theodore Guleserian, but at the expense of denying God's essential goodness. I examine and critique his argument and provide a solution to the initial problem (...)
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  15. Czy Bóg jest w mocy działać moralnie źle? / Does God has power to act in morally wrong way?Pepliński Marek - 2015 - Filo-Sofija 30 (3):261-284.
    This paper has four parts. First outline seven several questions concerning the relation between God, his goodness, and other philosophically interesting things, especially between attributes of almightiness, goodness, and faith in God, questions different from the main question of this article. The second part presents Aquinas’s account of God’s goodness, with three ways to understand it, as God’s excellence in being, with respect of His creative activity and with respect of the morality of God’s acting. The third part of the (...)
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  16. Belief in a Good and Loving God: A Case Study in the Varieties of a Religious Belief.Gabriel Citron - 2014 - In Andrew Moore (ed.), God, Mind and Knowledge. Farnham, UK: Routledge. pp. 67-86.
    There has been much recent debate over the meaning of the claim that God is good and loving. Although the participants in this debate strongly disagree over the correct analysis of the claim, there is nonetheless agreement across all parties that there is a single correct analysis. This paper aims to overthrow this consensus, by showing that sentences such as ‘There is a good and loving God’ are often used to express a variety of beliefs with quite different logico-grammatical characteristics. (...)
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  17. New Puzzles About Divine Attributes.Moti Mizrahi - 2013 - European Journal for Philosophy of Religion 5 (2):147-157.
    According to traditional Western theism, God is maximally great (or perfect). More explicitly, God is said to have the following divine attributes: omnipotence, omniscience, and omnibenevolence. In this paper, I present three puzzles about this conception of a maximally great (or perfect) being. The first puzzle about omniscience shows that this divine attribute is incoherent. The second puzzle about omnibenevolence and omnipotence shows that these divine attributes are logically incompatible. The third puzzle about perfect rationality and omnipotence shows that these (...)
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  18. Splitting the Horns of Euthyphro's Modal Relative.Chris Tweedt - 2013 - Faith and Philosophy 30 (2):205-212.
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  19. Can God’s Goodness Save the Divine Command Theory From Euthyphro?Jeremy Koons - 2012 - European Journal for Philosophy of Religion 4 (1):177-195.
    Recent defenders of the divine command theory like Adams and Alston have confronted the Euthyphro dilemma by arguing that although God’s commands make right actions right, God is morally perfect and hence would never issue unjust or immoral commandments. On their view, God’s nature is the standard of moral goodness, and God’s commands are the source of all obligation. I argue that this view of divine goodness fails because it strips God’s nature of any features that would make His goodness (...)
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  20. Non-Moral Evil and the Free Will Defense.Kenneth Boyce - 2011 - Faith and Philosophy 28 (4):371-384.
    Paradigmatic examples of logical arguments from evil are attempts to establish that the following claims are inconsistent with one another: (1) God is omnipotent, omniscient and wholly good. (2) There is evil in the world. Alvin Plantinga’s free will defense resists such arguments by providing a positive case that (1) and (2) are consistent. A weakness in Plantinga’s free will defense, however, is that it does not show that theism is consistent with the proposition that there are non-moral evils in (...)
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  21. Euthyphro’s "Dilemma", Socrates’ Daimonion and Plato’s God.Timothy Chappell - 2010 - European Journal for Philosophy of Religion 2 (1):39 - 64.
    In this paper I start with the familiar accusation that divine command ethics faces a "Euthyphro dilemma". By looking at what Plato’s ’Euthyphro’ actually says, I argue that no such argument against divine-command ethics was Plato’s intention, and that, in any case, no such argument is cogent. I then explore the place of divine commands and inspiration in Plato’s thought more generally, arguing that Plato sees an important epistemic and practical role for both.
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  22. On Perfect Goodness.J. Gregory Keller - 2010 - Sophia 49 (1):29-36.
    God is typically conceived as perfectly good and necessarily so, in two senses: in terms of always performing the best possible act and in terms of having maximal moral worth. Yet any being that freely performs the best act she can must be accorded greater moral worth for any such action than a being that does so necessarily. I conclude that any being that performs the best possible act of necessity cannot also have maximal moral worth, making the concept of (...)
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  23. Morality, God, and Possible Worlds: A Paper Inspired By Richard Swinburne's 'God and Morality'.Jacek Wojtysiak - 2010 - European Journal for Philosophy of Religion 2 (1):199 - 208.
    The paper is a polemic with Richard Swinburne. According to him, both the possible worlds -- the ’world with God’ and the ’world without God’ -- contain moral properties. The ’world with God’, however, is morally "richer" because the existence of God entails some additional obligations; God may affect moral "facts" through creating some nonmoral facts; God may formulate some additional commands. I think that these differences lead to a greater difference in understanding morality: in the ’world without God’ morality (...)
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  24. Murdoch and Levinas on God and Good.Fiona Ellis - 2009 - European Journal for Philosophy of Religion 1 (2):63 - 87.
    Murdoch and Levinas both believe that our humanity requires us to suppress our natural egoism and to be morally responsive to others. Murdoch insists that while such a morality presupposes a ’transcendent background’, God should be kept out of the picture altogether. By contrast, Levinas argues that, in responding morally to others, we make contact with God (though not the God of traditional Christianity) and that in doing so we become more God-like. I attempt to clarify their agreements and differences, (...)
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  25. Euthyphro, the Good, and the Right.John Milliken - 2009 - Philosophia Christi 11 (1):149-159.
    The Euthyphro dilemma is widely deployed as an argument against theistic accounts of ethics. The argument proceeds by trying to derive strongly counterintuitive implications from the view that God is the source of morality. I argue here that a general crudeness with which both the dilemma and its theistic targets are described accounts for the seeming force of the argument. Proper attention to details, among them the distinction between the good and the right, reveals that a nuanced theism is quite (...)
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  26. The Puzzle of Prayers of Thanksgiving and Praise.Daniel Howard-Snyder - 2008 - In Yujin Nagasawa & Erik J. Wielenberg (eds.), New Waves in Philosophy of Religion. Palgrave-Macmillan.
    in eds. Yujin Nagasawa and Erik Wielenberg, New Waves in Philosophy of Religion (Palgrave MacMillan 2008).
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  27. Czy Bóg cierpi? Uwagi polemiczne do artykułu Dariusza Łukasiewicza.Marek Pepliński - 2006 - Filo-Sofija 6 (6):257-266.
    Does God suffer? Some critical remarks on Dariusz Łukasiewicz’s paper ‘The suffering of God and the evil’ (Czy Bóg cierpi? Uwagi polemiczne do artykułu Dariusza Łukasiewicza 'Cierpienie Boga za zło') Author of article argues that Dariusz Łukasiewicz's criticism of Thomas G. Weinandy's book Czy Bóg cierpi?, directed towards three arguments for impassibility of God doesn't defeat Weinandy's theses. There are three reasons of that. First, Łukasiewicz criticism doesn't take into account metaphysical nature of Weinandy's arguments concerning nature of suffering and (...)
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  28. Goodness Needs No Privilege: A Reply to Funkhouser.Thomas D. Senor - 2006 - Faith and Philosophy 23 (4):423-431.
    According to Eric Funkhouser, omnipotence and necessary moral perfection (what Funkhouser calls "impeccability") are not compatible. Funkhouser gives two arguments for this claim. In this paper, I argue that neither of Funkhouser's arguments is sound. The traditional theist can reasonably claim that, contra Funkhouser, (i) there is no possible being who possesses all of God's attributes sans impeccability, and (ii) the fact that there are things that God cannot do does not entail that God lacks omnipotence. Armed with (i) and (...)
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  29. Cutting God in Half.Nicholas Maxwell - 2002 - Philosophy Now 35 (35):22-25.
    In order to solve the problem of the monstrous acts that an all-powerful, all-knowing God would daily be performing, we need to sever the God of Power from the God of Value. The former is the underlying dynamic unity in the physical universe, eternal, omnipresent, all-powerful, but an It, and thus not capable of knowing what It does. It can be forgiven the terrible things It does. The latter is what is of most value associated with our human world - (...)
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  30. Leid und Übel [Suffering and evil].George N. Schlesinger & Vincent C. Müller - 1998 - In Christoph Jäger (ed.), Analytische Religionsphilosophie. Ferdinand Schöningh. pp. 245-252.
    Die Welt ist voller Leid. Gott ist entweder unfähig, es zu verhindern – dann ist Er nicht allmächtig –, oder Er will es nicht verhindern – dann ist Er nicht vollkommen gut. Seit Generationen wird dies als das schlagendste Argument gegen den Glauben angesehen, daß ein allmächtiges und allgütiges Wesen existiert. Natürlich haben Theisten sich die größte Mühe gegeben, eine angemessene Erwiderung vorzubringen. ... Selbst wenn nur ein einziges Individuum unnötigerweise für einen kurzen Moment eine leichte Unannehmlichkeit zu ertragen hätte, (...)
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  31. The Argument From Divine Hiddenness.Daniel Howard-Snyder - 1996 - Canadian Journal of Philosophy 26 (3):433 - 453.
    Do we rightly expect a perfectly loving God to bring it about that, right now, we reasonably believe that He exists? It seems so. For love at its best desires the well-being of the beloved, not from a distance, but up close, explicitly participating in her life in a personal fashion, allowing her to draw from that relationship what she may need to flourish. But why suppose that we would be significantly better off were God to engage in an explicit, (...)
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  32. Is God Good by Definition?Graham Oppy - 1992 - Religious Studies 28 (4):467 - 474.
    As a matter of historical fact, most philosophers and theologians who have defended traditional theistic views have been moral realists. Some "divine command" theorists have held that the good is constituted by the content of divine approval -i.e. that things are good because, and insofar as, they have divine approval. However, even amongst those theists who hold that the good is independently constituted -i.e. those who hold that God's pattern of approval is explained by the fact that he approves of (...)
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  33. The God Who Died on a Cross.Richard Oxenberg - manuscript
    This is a spiritual-theological reflection on the meaning of the Cross of Christ, in the form of a prose-poetic monologue.
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  34. The Legend of the Living Water.Richard Oxenberg - manuscript
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  35. The Spirit and the Ego: A Brief Cognitive Model for the Spiritual Path.Richard Oxenberg - manuscript
    In this very brief piece, I outline a way of thinking about spiritual pursuits.
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  36. Steps on the Spiritual Ladder: Suffering and Bliss in the Heart of God.Richard Oxenberg - manuscript
    Whence comes suffering? If the divine reality is a reality of bliss, and all is derived from this divine reality, how can suffering arise? Does the reality of God contain suffering? Might suffering be understood as a mode of bliss? These are the questions I take up in this essay. I suggest that the various states of suffering may best be understood as fragments of bliss, progressively resolved as fragmentation is overcome. Spiritual life is the progressive movement from the suffering (...)
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  37. The Teleological Suspension of the Ethical: Abraham, Isaac, and the Challenge of Faith.Richard Oxenberg - manuscript
    God demands that Abraham sacrifice his son Isaac. Why? Kierkegaard tells us that God requires of Abraham a "teleological suspension of the ethical." In this essay I explore the meanings of the Ethical, God, and Faith in an effort to make sense of this phrase, and, more broadly, of the biblical story itself.
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  38. Are All Things Permissible?: A Look at Woody Allen's "Crimes and Misdemeanors".Richard Oxenberg - manuscript
    In this essay I examine the moral message presented in Woody Allen's film, "Crimes and Misdemeanors.".
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  39. On God, Goodness, and Evil: A Theological Dialogue.Richard Oxenberg - manuscript
    In this theological dialogue two characters, the skeptical Simon and the man of faith, Joseph, engage in a wide-ranging conversation touching on the meaning of morality, God, revelation, the Bible, and the viability of faith in a world full of evils.
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  40. When Mountains Cease to Be Mountains: An Interreligious Meditation on the Sanctification of Desire.Richard Oxenberg - manuscript
    What is the relationship of human desire to divine love? Spiritual traditions teach us that human desire achieves its true aim only through elevation into the life of divine love. In this essay, I provide a reading of three sayings from three spiritual traditions - Buddhist, Taoist, and Christian - in order to explore the meaning of this. By weaving these sayings together, I believe, we can use them to illuminate one another as well as recognize a basic commonality among (...)
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  41. On Eternal Punishment: A Brief Dialogue.Richard Oxenberg - manuscript
    In this brief dialogue I consider the humanity and morality of the doctrine of eternal punishment.
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  42. Suffering and the Spiritual Ladder.Oxenberg Richard - manuscript
    Where does suffering come from? If divine reality, ultimate reality, is a reality of bliss (as religion posits), how can suffering arise? What is the relationship of suffering to bliss? This is the question I explore in this essay. I suggest that, to make sense of this, we must think of bliss as subject to fragmentation and of suffering as fragmented modes of bliss. As we advance beyond fragmentation through our spiritual lives, our suffering is transmuted more and more into (...)
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