Alvin Plantinga has played a pivotal role in bringing theological questions and ideas into the broad philosophical, predominantly non-theistic community. His “Advice to Christian Philosophers” (1983) was the turning point in the history of philosophical theology. In his “Advice” Plantinga talks about how best to be a Christian in philosophy. He suggests that Christian intellectuals should become more autonomous from the rest of philosophical world, display more unity, and express greater Christian self-confidence. These advices, however, are addressed not to just (...) any intellectual of a Christian affiliation. He addresses them to those 1) who have graduated from a conservative Christian college, 2) who have obtained a PhD in philosophy, and 3) who continue their career as professional philosophers. That means that the person should be well acquainted with the traditional Christian doctrine and practice, should be well versed in the contemporary analytic philosophy, and should be an acknowledged member of the established philosophical community. It would be a mistake to apply Plantinga’s “Advice” to a person who does not meet all of the three requirements. The present day situation in Russia is such that there is a dramatic shortfall of those intellectuals who satisfy all of the three Plantinga’s requirements. It is still premature for Russian Christian philosophers to become autonomous from the rest of the philosophical community, to establish Christian philosophical clusters, and to display Christian self-confidence in the face of the non-theistic majority. Philosophical theology in Russia is currently in its “pre-Plantingan” phase. In order to improve this situation I suggest reversing Plantinga’s advices into their opposites. Russian Christian philosophers ought to learn how to operate within the broad philosophical community. They should familiarize themselves with the contemporary analytic philosophy and its methods, and they should become acknowledged members of the established professional circles. Then, and only then, philosophical theology in Russia can enter its post-Plantingan era. (shrink)

The doctrine of the Trinity is central to mainstream Christianity. But insofar as it posits “three persons” (Father, Son and Holy Spirit), who are “one God,” it appears as inconsistent as the claim that 1+1+1=1. -/- Much of the literature on “The Logical Problem of the Trinity,” as this has been called, attacks or defends Trinitarianism with little regard to the fourth century theological controversies and the late Hellenistic and early Medieval philosophical background in which it took shape. I argue (...) that this methodol- ogy, which I call “the Puzzle Approach,” produces obviously invalid arguments, and it is unclear how to repair it without collapsing into my preferred method- ology, “the Historical Approach,” which sees history as essential to the debate. I also discuss “mysterianism,” arguing that, successful or not, it has a different goal from the other approaches. I further argue that any solution from the His- torical Approach satisfies the concerns of the Puzzle Approach and mysterianism anyway. -/- I then examine the solution to the Logical Problem of the Trinity found in St. Gregory of Nyssa’s writings, both due to his place in the history of the doctrine, and his clarity in explicating what I call “the metaphysics of synergy.” I recast his solution in standard predicate logic and provide a formal proof of its consistency. I end by considering the possibilities for attacking the broader philosophical context of his defense and conclude that the prospects for doing so are dim. In any case, if there should turn out to be any problem with the doctrine of the Trinity at all, it will not be one of mere logical inconsistency in saying that “These Three are One.”. (shrink)

Qu’est-ce que la théologie analytique ? Que veut la théologie analytique et que pouvons-nous attendre d’elle ? Ces questions semblent constituer le défi d’aujourd’hui pour la théologie analytique. Nous répondrons à ces questions, en proposant de la distinguer des autres disciplines avec lesquelles elle semble se confondre. Cette recherche nous conduira d’abord à proposer une nouvelle définition de la théologie analytique fondée sur trois critères et par la suite à distinguer deux manières de faire la théologie analytique: (i) une théologie (...) analytique de bas en haut et (ii) une théologie analytique de haut en bas. Selon notre thèse, seule une théologie analytique confessante de haut en bas peut être considérée comme une théologie analytique à part entière. (shrink)

El presente artículo introduce el lector a la filosofía analítica de la religión desde un punto de vista histórico y haciendo énfasis en su evolución. El objetivo es doble: primero dar a conocer una nueva disciplina que se ha desarrollado de manera notoria dentro del habla inglesa pero que ha sido ignorada dentro de la filosofía de habla hispana; segundo, comprender su nacimiento y algunas de sus principales características.

In this paper I aim at explaining how analytic philosophical theology developed into a thriving field of research. In doing so, I place analytic philosophical theology into a larger intellectually narrative that is deeply influenced by the philosophy of Enlightenment. This larger framework shows that analytic philosophical theology aims at providing answers to concerns raised by a philosophical tradition that shaped fundamentally the making of our modern Western secular world.

Analytic theology is often seen as an outgrowth of analytic philosophy of religion. It isn’t fully clear, however, whether it differs from analytic philosophy of religion in some important way. Is analytic theology really just a sub-field of analytic philosophy of religion, or can it be distinguished from the latter in virtue of fundamental differences at the level of subject matter or metholodology? These are pressing questions for the burgeoning field of analytic theology. The aim of this article, then, will (...) be to map out several forms that analytic theology might (and in some cases actually does) take before examining the extent to which each can be thought to be distinct from analytic philosophy of religion. (shrink)

This essay urges contemporary philosophers of religion to rethink the role that Kant’s critical philosophy has played both in establishing the analytic nature of modern philosophy and in developing a critique of reason’s drive for the unconditioned. In particular, the essay demonstrates the contribution that Kant and other modern rationalists such as Spinoza can still make today to our rational striving in and for truth. This demonstration focuses on a recent group of analytic philosophers of religion who have labelled their (...) own work ‘analytic theology’ and have generated new debates, including new arguments about Kant bridging philosophy and theology. Cultivation of a reflective critical openness is encouraged here; this is a practice for checking reason’s overly ambitious claims about God. (shrink)

Many of the doctrines central to Christianity have important philosophical implications or presuppositions. In this article, we begin with a brief general discussion of the relationship between philosophy and Christian dogma, and then we turn our attention to three of the most philosophically challenging Christian doctrines: the trinity, the incarnation, and the atonement. We take these three as our focus because, unlike (for example) doctrines about providence or the attributes of God, these are distinctive to Christian theology and, unlike (for (...) example) the doctrine of original sin or the Real Presence of Christ in the eucharist, these have been the subject of a great deal of discussion over the past couple of decades. (shrink)

On the assumption that theistic religious commitment takes place in the face of evidential ambiguity, the question arises under what conditions it is permissible to make a doxastic venture beyond one’s evidence in favour of a religious proposition. In this paper I explore the implications for orthodox theistic commitment of adopting, in answer to that question, a modest, moral coherentist, fideism. This extended Jamesian fideism crucially requires positive ethical evaluation of both the motivation and content of religious doxastic ventures. I (...) suggest that, even though the existence of horrendous evil does not resolve evidential ambiguity in favour of atheism, there are reasonable value commitments that would preclude those who hold them from satisfying extended Jamesian fideist conditions for committing themselves to classical theism. I then begin a discussion of a possible revisionary theistic alternative (in the Christian tradition) which – one might hope – may meet those conditions. An earlier, shorter, version of this paper was delivered as a keynote address at the APA Pacific 2007 Mini-Conference on Models of God. (shrink)

What is the proper role of logic in analytic theology? This question is thrown into sharp relief when a basic logical principle is questioned, as in Beall’s ‘Christ – A Contradiction.’ Analytic philosophers of logic have debated between exceptionalism and anti-exceptionalism, with the tide shifting towards anti-exceptionalism in recent years. By contrast, analytic theologians have largely been exceptionalists. The aim of this paper is to argue for an anti-exceptionalist view, specifically treating logic as a modelling tool. Along the way I (...) critically engage with Beall on the role of logic in theology, maintaining that theological inquiry is in some ways disanalogous with other theoretical enterprises. (shrink)

This article argues that analytic philosophy has a “convincingness deficit”; that proponents of the analytic method’s application to questions of theology must consider whether it is the best tool for the purpose at hand; and that phenomenology – in particular, Sartrean phenomenology – provides a useful methodological complement to the scholarly analysis of faith. After defining the convincingness deficit and what I take analytic theology to be, I defend phenomenology against the charge of “subjectivity” in order to argue that the (...) varied ends of theological discourse require varied means – means which include phenomenology. (shrink)

Divine revelation is a topical subject, given the many claims to revelation in the modern world. This article looks at recent discussion within the analytic tradition of philosophy which particularly relates to how to evaluate claims about divine revelation. The subjects covered are: defining divine revelation; direct cognition of God; evidence‐based approaches; divine testimony; conversion and faith; competing claims about divine revelation. Brief comments are then made on some related areas.

This book deals with an old conundrum: if God knows what we will choose tomorrow, how can we be free to choose otherwise? If all our choices are already written, is our freedom simply an illusion? This book provides a precise analysis of this dilemma using the tools of modern ontology and the logic of time. With a focus on three intertwined concepts - God's nature, the formal structure of time, and the metaphysics of time, including the relationship between temporal (...) entities and a timeless God - the chapters analyse various solutions to the problem of foreknowledge and freedom, revealing the advantages and drawbacks of each. Building on this analysis, the authors advance constructive solutions, showing under what conditions an entity can be omniscient in the presence of free agents, and whether an eternal entity can know the tensed futures of the world. The metaphysics of time, its topology and the semantics of future tensed sentences are shown to be invaluable topics in dealing with this issue. Combining investigations into the metaphysics of time with the discipline of temporal Logic this monograph brings about important advancements in the philosophical understanding of an ancient and fascinating problem. The answer, if any, is hidden in the folds of time, in the elusive nature of this feature of reality and in the infinite branching of our lives. (shrink)

A question that is often asked of analytic theologians is: what, if anything, distinguishes analytic theology from philosophy of religion? In this essay, I consider two approaches to what is called “analytic theology.” I argue that the first approach, which I associate with the common practice of analytic theology in the university, is very difficult to distinguish consistently from philosophy of religion. I also argue, however, that there is another approach that can be more clearly distinguished from philosophy of religion. (...) Following Aquinas, I associate this with a scientific approach to analytic theology: an approach that is distinguished by a specific commitment to understanding the mind-independent reality of God and all things in relation to God. The primary aim of this essay is to present an account of this latter approach and ask whether it might be possible to take such an approach in the contemporary university. (shrink)

The fundamental problem of Christology is the apparent contradiction of Christ as recorded at Chalcedon. Christ is human and Christ is divine. Being divine entails being immutable. Being human entails being mutable. Were Christ two different persons there’d be no apparent contradiction. But Chalcedon rules as much out. Were Christ only partly human or only partly divine there’d be no apparent contradiction. But Chalcedon rules as much out. Were the very meaning of ‘mutable’ and/or ‘immutable’ other than what they are, (...) there’d be no apparent contradiction. But the meaning is what it is, and changing the meaning of our terms to avoid the apparent contradiction of Christ is an apparent flight from reality. What, in the end, is the explanation of the apparent contradiction of Christ? Theologians and philosophers have long advanced many consistency-seeking answers, all of which increase the metaphysical or semantical complexity of the otherwise strikingly simple but radical core of Christianity’s GodMan. In this paper, I put the simplest explanation on the theological table: namely, Christ appears to be contradictory because Christ is contradictory. This explanation may sound complicated to the many who are steeped in the mainstream account of logic according to which logic precludes the possibility of true contradictions. But the mainstream account of logic can and should be rejected. Ridding theology of the dogma of mainstream logic illuminates the simple though striking explanation of the apparent contradiction of Christ — namely, that Christ is a contradictory being. Just as the simplest explanation to the apparent roundness of the earth has earned due acceptance, so too should the simplest explanation of the apparent contradiction of Christ. (shrink)

In philosophy of religion, when, if ever, is it better to philosophically engage one another as advocates of competing religions (or secular naturalism) as opposed to conducting a more detached philosophical investigation of each other’s actual religious convictions? We offer a narrative overview of a philosophy of religion seminar we participated in, highlighting questions about the possibility of even understanding persons of different religions and considering when, if ever, one’s own religious convictions should be put on exhibit in teaching philosophy (...) of religion. We defend a “middle path,” advocating the permissibility of some disclosure of religious convictions, but with an openness to role play and a passionate commitment to impartiality in class discussion and grading. This middle path lies in between advocacy models (such as Peter Moser’s, Eleonore Stump’s, and Merold Westphal’s) and more strict neutrality models (such as Michael Rea’s). (shrink)

Examines both sides of this major dilemma, arguing that the conflict between science and theistic religion is actually superficial, and that at a deeper level they are in concord with each other.

Thesis (Masters) - La Trobe University, 2012.

Analytic skill can contribute to a theology of the Bible and a theological hermeneutic in two ways, by refining the formulation of a doctrine of Scripture and a correlative hermeneutic, and by illuminating how problematic hermeneutical presuppositions have in some cases become part of exegetical practice. The contribution that the analytic style of reflection can make to the theological enterprise need not be vitiated by a common criticism of analytic modes of engaging with texts, namely, that they tend toward being (...) ahistorical, though the objection deserves to be considered carefully. (shrink)

Helping more than “a little”: recent books on Kierkegaard and philosophy of religion Content Type Journal Article Category Book Review Pages 1-16 DOI 10.1007/s11153-012-9345-6 Authors J. Aaron Simmons, Department of Philosophy, Furman University, 3300 Poinsett Hwy, Greenville, SC 29613, USA Journal International Journal for Philosophy of Religion Online ISSN 1572-8684 Print ISSN 0020-7047.

Analytic theology seeks to utilize conceptual tools and resources from contemporary analytic philosophy for ends that are properly theological. As a theological methodology relatively new movement in the academic world, this novelty might render it illegitimate. However, I argue that there is much in the recent analytic theological literature that can find a methodological antecedent championed in the fourteenth century known as declarative theology. In distinction from deductive theology—which seeks to extend the conclusions of theology beyond the articles of faith—declarative (...) theology strives to make arguments for the articles of faith. It does it not to provoke epistemic assent to the truth of the articles, but serves as a means of faith seeking understanding. In this paper, examples are drawn from recent analytic discussions to illustrate the manner that analytic theology has been, is, and can be an instance of declarative theology, and thus a legitimate theological enterprise for today. (shrink)