This volume announces a new era in the philosophy of God. Many of its contributions work to create stronger links between the philosophy of God, on the one hand, and mathematics or metamathematics, on the other hand. It is about not only the possibilities of applying mathematics or metamathematics to questions about God, but also the reverse question: Does the philosophy of God have anything to offer mathematics or metamathematics? The remaining contributions tackle stereotypes in the philosophy of religion. The (...) volume includes 35 contributions. It is divided into nine parts: 1. Who Created the Concept of God; 2. Omniscience, Omnipotence, Timelessness and Spacelessness of God; 3. God and Perfect Goodness, Perfect Beauty, Perfect Freedom; 4. God, Fundamentality and Creation of All Else; 5. Simplicity and Ineffability of God; 6. God, Necessity and Abstract Objects; 7. God, Infinity, and Pascal's Wager; 8. God and (Meta-)Mathematics; and 9. God and Mind. (shrink)

The claim that God is perfectly beautiful has played a key role within the history of a number of religious traditions. However, this view has received surprisingly little attention from philosophers of religion in recent decades. In this article I aim to remedy this neglect by addressing some key philosophical issues surrounding the doctrine of divine beauty. I begin by considering how best to explicate the claim that God is perfectly beautiful before moving on to ask what consequences accepting this (...) claim will have for our broader theorizing in philosophy. (shrink)

I argue that, if God exists, moral facts ontologically depend on him. After distinguishing a variety of ways in which moral facts might ontologically depend on God, I focus my attention on the most prominent and most well-developed account of the relationship between God and morality viz., the account developed by Robert Adams in his Finite and Infinite Goods. Adams’ account consists of two parts—an account of deontic moral properties and an account of axiological moral properties. Adams’ account of deontic (...) moral properties is a version of divine command theory according to which the property of being morally right and the property of being morally wrong are identical to the property of being commanded by God and the property of being forbidden by God, respectively. I argue that although Adams’ divine command theory is not vulnerable to many prominent objections that afflict other versions of divine command theory, his view is, nevertheless, both unmotivated and implausible. Next, I explain Adams’ account of axiological properties, which is a particular version of what I call “theistic valuational particularism.” According to Adams’ theistic valuational particularism, the property of being intrinsically good or excellent is identical to the property of faithfully and holistically resembling God. I argue that because Adams’ conception of excellence is so broad, there are some things that have the property of being excellent but fail to resemble God. I argue that the same problem afflicts other, modified versions of theistic valuational particularism, including one that is defended by Scott Hill and another that is championed by Mark Murphy. Nevertheless, I argue that this problem does not afflict what I call “theistic moral valuational particularism,” the view that moral goodness is identical to the property of resembling God in certain, specified ways. Furthermore, I argue that, if God exists, theistic moral valuational particularism is not only well motivated theologically, but it can withstand the two most prominent objections that have been lodged against it, viz., the arbitrariness objection and the divine ascription problem. (shrink)