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The Coherence of Theism (revised edition)

Oxford, GB: Oxford University Press (1977)

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  1. Faces in the Clouds: A New Theory of Religion.Stewart Guthrie - 1993 - New York and Oxford: Oup Usa.
    Guthrie contends that religion can best be understood as systematic anthropomorphism - the attribution of human characteristics to nonhuman things and events. Religion, he says, consists of seeing the world as human like. He offers a fascinating array of examples to show how this strategy pervades secular life and how it characterizes religious experience.
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  • Imagining as a Guide to Possibility.Peter Kung - 2010 - Philosophy and Phenomenological Research 81 (3):620-663.
    I lay out the framework for my theory of sensory imagination in “Imagining as a guide to possibility.” Sensory imagining involves mental imagery , and crucially, in describing the content of imagining, I distinguish between qualitative content and assigned content. Qualitative content derives from the mental image itself; for visual imaginings, it is what is “pictured.” For example, visually imagine the Philadelphia Eagles defeating the Pittsburgh Steelers to win their first Super Bowl. You picture the greenness of the field and (...)
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  • Future Contingents and the Logic of Temporal Omniscience.Patrick Todd & Brian Rabern - 2019 - Noûs 55 (1):102-127.
    At least since Aristotle’s famous 'sea-battle' passages in On Interpretation 9, some substantial minority of philosophers has been attracted to the doctrine of the open future--the doctrine that future contingent statements are not true. But, prima facie, such views seem inconsistent with the following intuition: if something has happened, then (looking back) it was the case that it would happen. How can it be that, looking forwards, it isn’t true that there will be a sea battle, while also being true (...)
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  • The Open Future: Why Future Contingents Are All False.Patrick Todd - 2021 - Oxford: Oxford University Press.
    This book launches a sustained defense of a radical interpretation of the doctrine of the open future. Patrick Todd argues that all claims about undetermined aspects of the future are simply false.
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  • God meets Satan’s Apple: the paradox of creation.Rubio Daniel - 2018 - Philosophical Studies 175 (12):2987-3004.
    It is now the majority view amongst philosophers and theologians that any world could have been better. This places the choice of which world to create into an especially challenging class of decision problems: those that are discontinuous in the limit. I argue that combining some weak, plausible norms governing this type of problem with a creator who has the attributes of the god of classical theism results in a paradox: no world is possible. After exploring some ways out of (...)
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  • The Difficulty with Demarcating Panentheism.R. T. Mullins - 2016 - Sophia 55 (3):325-346.
    In certain theological circles today, panentheism is all the rage. One of the most notorious difficulties with panentheism lies in figuring out what panentheism actually is. There have been several attempts in recent literature to demarcate panentheism from classical theism, neo-classical theism, open theism, and pantheism. I shall argue that these attempts to demarcate panentheism from these other positions fail. Then I shall offer my own demarcation.
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  • Religious fictionalism.Michael Scott & Finlay Malcolm - 2018 - Philosophy Compass 13 (3):1-11.
    Religious fictionalism is the theory that it is morally and intellectually legitimate to affirm religious sentences and to engage in public and private religious practices, without believing the content of religious claims. This article discusses the main features of fictionalism, contrasts hermeneutic, and revolutionary kinds of fictionalism and explores possible historical and recent examples of religious fictionalism. Such examples are found in recent theories of faith, pragmatic approaches to religion, and mystical traditions in religious theology.
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  • Monarchical Trinitarianism: A Metaphysical Proposal.Joshua R. Sijuwade - forthcoming - TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology:1-40.
    This article aims to provide a metaphysical elucidation of a specific model of the doctrine of the Trinity: Monarchical Trinitarianism, within the formal, neo–Aristotelian ontological and metaphysical framework of Jonathan Lowe (i.e. his four–category ontology and serious essentialism). Formulating the model through this ontological and metaphysical framework will enable us to explicate it in a clear and consistent manner, and the important 'multiple–natures' problem raised against the proposed model will be shown to be ineffective.
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  • Grounding and the Existence of God.Joshua R. Sijuwade - 2021 - Metaphysica (2):193-245.
    In this article, I seek to assess the extent to which Theism, the claim that there is a God, can provide a true fundamental explanation for the instantiation of the grounding relation that connects the various entities within the layered structure of reality. More precisely, I seek to utilise the explanatory framework of Richard Swinburne within a specific metaphysical context, a ground-theoretic context, which will enable me to develop a true fundamental explanation for the existence of grounding. And thus, given (...)
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  • Can a Worship-worthy Agent Command Others to Worship It?Frederick Choo - 2022 - Religious Studies 58 (1):79-95.
    This article examines two arguments that a worship-worthy agent cannot command worship. The first argument is based on the idea that any agent who commands worship is egotistical, and hence not worship-worthy. The second argument is based on Campbell Brown and Yujin Nagasawa's (2005) idea that people cannot comply with the command to worship because if people are offering genuine worship, they cannot be motivated by a command to do so. One might then argue that a worship-worthy agent would have (...)
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  • On the Representation of the Concept of God.Ricardo Sousa Silvestre - 2022 - Philosophia 50 (2):731-755.
    While the failure of the so-called classical theory of concepts - according to which definitions are the proper way to characterize concepts - is a consensus, metaphysical philosophy of religion still deals with the concept of God in a predominantly definitional way. It thus seems fair to ask: Does this failure imply that a definitional characterization of the concept of God is equally untenable? The first purpose of this paper is to answer this question. I focus on the representational side (...)
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  • (1 other version)Omnipresence and the Location of the Immaterial.Ross Inman - 2010 - In Jonathan L. Kvanvig (ed.), Oxford Studies in Philosophy of Religion Volume. Oxford: Oxford University Press.
    I first offer a broad taxonomy of models of divine omnipresence in the Christian tradition, both past and present. I then examine the recent model proposed by Hud Hudson (2009, 2014) and Alexander Pruss (2013)—ubiquitous entension—and flag a worry with their account that stems from predominant analyses of the concept of ‘material object’. I then attempt to show that ubiquitous entension has a rich Latin medieval precedent in the work of Augusine and Anselm. I argue that the model of omnipresence (...)
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  • How to Be Omnipresent.Sam Cowling & Wesley D. Cray - 2017 - American Philosophical Quarterly 54 (3):223-234.
    Attributions of omnipresence, most familiar within the philosophy of religion, typically take the omnipresence of an entity to either consist in that entity's occupation of certain regions or be dependent upon other of that entity's attributes, such as omnipotence or omniscience. This paper defends an alternative conception of omnipresence that is independent of other purported divine attributes and dispenses with occupation. The resulting view repurposes the metaphysics of necessitism and permanentism, taking omnipresent entities to be those entities that exist at (...)
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  • Divine Satisficing and the Ethics of the Problem of Evil.Chris Tucker - 2020 - Faith and Philosophy 37 (1):32-56.
    This paper accomplishes three goals. First, it reveals that God’s ethics has a radical satisficing structure: God can choose a good enough suboptimal option even if there is a best option and no countervailing considerations. Second, it resolves the long-standing worry that there is no account of the good enough that is both principled and demanding enough to be good enough. Third, it vindicates the key ethical assumption in the problem of evil without relying on the contested assumption that God’s (...)
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  • God’s Place in Logical Space.Andrew Dennis Bassford - 2021 - Journal of Analytic Theology 9:100-125.
    It has been argued recently that classical theism and Lewisian modal realism are incompatible theses. The most substantial argument to this effect takes the form of a trilemma. It argues that no sense can be made of God’s being a necessary being in the modal realistic picture, on pain of, among other things, modal collapse. The question of this essay is: Is that so? My goal here is to detail the reasons that have been offered in support of this contention (...)
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  • Religious language.Michael Scott - 2010 - Philosophy Compass 5 (6):505-515.
    This study reviews some of the principal themes in contemporary work on religious language. Unlike other recent surveys, the most pressing issues about religious language are addressed from the perspective of the philosophy of language; different positions taken on these issues by philosophers of religion and theologians are considered. Topics that are covered include: the subject matter of religious discourse, reductionism and subjectivism, expressivism, the nature of religious metaphor, religious fictionalism and truth in religious discourse. The study also looks at (...)
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  • The one fatal flaw in Anselm's argument.Peter Millican - 2004 - Mind 113 (451):437-476.
    Anselm's Ontological Argument fails, but not for any of the various reasons commonly adduced. In particular, its failure has nothing to do with violating deep Kantian principles by treating ‘exists’ as a predicate or making reference to ‘Meinongian’ entities. Its one fatal flaw, so far from being metaphysically deep, is in fact logically shallow, deriving from a subtle scope ambiguity in Anselm's key phrase. If we avoid this ambiguity, and the indeterminacy of reference to which it gives rise, then his (...)
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  • Skeptical Theism and Morriston’s Humean Argument from Evil.Timothy Perrine - 2019 - Sophia 58 (2):115-135.
    There’s a growing sense among philosophers of religion that Humean arguments from evil are some of the most formidable arguments against theism, and skeptical theism fails to undermine those arguments because they fail to make the inferences skeptical theists criticize. In line with this trend, Wes Morriston has recently formulated a Humean argument from evil, and his chief defense of it is that skeptical theism is irrelevant to it. Here I argue that skeptical theism is relevant to Humean arguments. To (...)
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  • Atemporalism and dependence.Taylor W. Cyr - 2020 - International Journal for Philosophy of Religion 87 (2):149-164.
    It is widely thought that Atemporalism—the view that, because God is “outside” of time, he does not foreknow anything —constitutes a unique solution to the problem of freedom and foreknowledge. However, as I argue here, in order for Atemporalism to escape certain worries, the view must appeal to the dependence of God’s timeless knowledge on our actions. I then argue that, because it must appeal to such dependence, Atemporalism is crucially similar to the recent sempiternalist accounts proposed by Trenton Merricks, (...)
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  • Divine Simplicity.Thomas Schärtl - 2018 - European Journal for Philosophy of Religion 10 (2):51-88.
    This paper examines a variety of approaches in order to make sense of the doctrine of divine simplicity. Discussing the implications of traditional and contemporary philosophical concepts of divine simplicity, the author argues for taking the divine nature as a stupendous substance to serve as the one and only truthmaker of statements regarding God, while we can resolve the predication problem which is caused by the idea that, as implied by divine simplicity, God is identical to his attributes if we (...)
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  • God’s omnipresence in the world: on possible meanings of ‘en’ in panentheism.Georg Gasser - 2019 - International Journal for Philosophy of Religion 85 (1):43-62.
    Panenetheism is the claim that God and the cosmos are intimately inter-related, with the cosmos being in God and God being in the cosmos. What does this exactly mean? The aim of this paper is to address this question by sheding light on four possible models of God-world-inter-relatedness. Being critical of those models, which understand maximal immanence in a literal, spatial sense, the paper argues in favor of a model, which cashes out immanence in terms of divine activity. God is, (...)
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  • Two Peas in a Single Polytheistic Pod: Richard Swinburne and John Hick.Daniel Howard-Snyder - 2016 - Journal of Philosophical Research 41 (Supplement):17-32.
    A descriptive polytheist thinks there are at least two gods. John Hick and Richard Swinburne are descriptive polytheists. In this respect, they are like Thomas Aquinas and many other theists. What sets Swinburne and Hick apart from Aquinas, however, is that unlike him they are normative polytheists. That is, Swinburne and Hick think that it is right that we, or at least some of us, worship more than one god. However, the evidence available to me shows that only Swinburne, and (...)
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  • Worship and Veneration.Brandon Warmke & Craig Warmke - 2024 - In Aaron Segal & Samuel Lebens (eds.), The philosophy of worship: divine and human aspects. New York, NY, USA: Cambridge University Press.
    Various strands of religious thought distinguish veneration from worship. According to these traditions, believers ought to worship God alone. To worship anything else, they say, is idolatry. And yet many of these same believers also claim to venerate—but not worship—saints, angels, images, relics, tombs, and even each other. But what's the difference? Tim Bayne and Yujin Nagasawa (2006: 302) are correct that “it seems to be extremely difficult to distinguish veneration from worship.” Many have argued throughout history that veneration collapses (...)
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  • Unity of Action in a Latin Social Model of the Trinity.Scott M. Williams - 2017 - Faith and Philosophy 34 (3):321-346.
    I develop a Latin Social model of the Trinity that is an extension of my previous article on indexicals and the Trinity. I focus on the theological desideratum of the necessity of the divine persons’ unity of action. After giving my account of this, I compare it with Swinburne’s and Hasker’s social models and Leftow’s non-social model. I argue that their accounts of the divine persons’ unity of action are theologically unsatisfactory and that this unsatisfactoriness derives from a modern conception (...)
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  • The Love Argument for the Trinity: A Reformulation.Joshua Sijuwade - 2024 - TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 9 (1):1-35.
    The central focus of this article is to provide a new “Love Argument” for the necessary truth of the Latin “model” of the doctrine of the Trinity—termed “Latin Trinitarianism”—from an a priori standpoint. This new argument, called the Agápēic Argument, will be formulated in light of the metaphysical notions of a “trope,” introduced by D. C. Williams, and “multiple location,” posited by Antony Eagle, and the ethical concept of agápē, proposed by Alexander Pruss. Doing this will provide a specific argument (...)
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  • Theism and counterpossibles.Edward Wierenga - 1998 - Philosophical Studies 89 (1):87-103.
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  • The divine attributes.Nicholas Everitt - 2010 - Philosophy Compass 5 (1):78-90.
    Focusing on God's essential attributes of omnipotence, omniscience, being eternal and omnipresent, being a creator and sustainer, and being a person, I examine how far recent discussion has been able to provide for each of these divine attributes a consistent interpretation. I also consider briefly whether the attributes are compatible with each other.
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  • The Epistemology of Religious Diversity in Contemporary Philosophy of Religion.Amir Dastmalchian - 2013 - Philosophy Compass 8 (3):298-308.
    Religious diversity is a key topic in contemporary philosophy of religion. One way religious diversity has been of interest to philosophers is in the epistemological questions it gives rise to. In other words, religious diversity has been seen to pose a challenge for religious belief. In this study four approaches to dealing with this challenge are discussed. These approaches correspond to four well-known philosophers of religion, namely, Richard Swinburne, Alvin Plantinga, William Alston, and John Hick. The study is concluded by (...)
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  • Experiencing the Real Presence of Christ in the Eucharist.Joshua Cockayne, David Efird, Gordon Haynes, Daniel Molto, Richard Tamburro, Jack Warman & August Ludwigs - 2017 - Journal of Analytic Theology 5:175-196.
    We present a new understanding of Christ’s real presence in the Eucharist on the model of Stump’s account of God’s omnipresence and Green and Quan’s account of experiencing God in Scripture. On this understanding, Christ is derivatively, rather than fundamentally, located in the consecrated bread and wine, such that Christ is present to the believer through the consecrated bread and wine, thereby making available to the believer a second-person experience of Christ, where the consecrated bread and wine are the way (...)
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  • God is not a person.Simon Hewitt - 2019 - International Journal for Philosophy of Religion 85 (3):281-296.
    This paper transforms a development of an argument against pantheism into an objection to the usual account of God within contemporary analytic philosophy. A standard criticism of pantheism has it that pantheists cannot offer a satisfactory account of God as personal. My paper will develop this criticism along two lines: first, that personhood requires contentful mental states, which in turn necessitate the membership of a linguistic community, and second that personhood requires limitation within a wider context constitutive of the ’setting’ (...)
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  • How a Modest Fideism may Constrain Theistic Commitments: Exploring an Alternative to Classical Theism.John Bishop - 2007 - Philosophia 35 (3-4):387-402.
    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 (...)
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  • Divine Freedom.Frances Howard-Snyder - 2017 - Topoi 36 (4):651-656.
    In “Divine Freedom,” I argue that morally significant incompatibilist freedom is a great good. So God possesses morally incompatibilist freedom. So, God can do wrong or at least can do worse than the best action He can do. So, God is not essentially morally perfect. After careful consideration of numerous objections, I conclude that this argument is undefeated.
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  • The Open Future Square of Opposition: A Defense.Elijah Hess - 2017 - Sophia 56 (4):573-587.
    This essay explores the validity of Gregory Boyd’s open theistic account of the nature of the future. In particular, it is an investigation into whether Boyd’s logical square of opposition for future contingents provides a model of reality for free will theists that can preserve both bivalence and a classical conception of omniscience. In what follows, I argue that it can.
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  • Agency and omniscience.Tomis Kapitan - 1991 - Religious Studies 27 (1):105-120.
    It is said that faith in a divine agent is partly an attitude of trust; believers typically find assurance in the conception of a divine being's will, and cherish confidence in its capacity to implement its intentions and plans. Yet, there would be little point in trusting in the will of any being without assuming its ability to both act and know, and perhaps it is only by assuming divine omniscience that one can retain the confidence in the efficacy and (...)
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  • God and Dispositional Essentialism: An Account of the Laws of Nature.Dani Adams - 2018 - Pacific Philosophical Quarterly 99 (2):293-316.
    It is common to appeal to governing laws of nature in order to explain the existence of natural regularities. Classical theism, however, maintains the sovereignty thesis: everything distinct from God is created by him and is under his guidance and control. It follows from this that God must somehow be responsible for natural laws and regularities. Therefore, theists need an account of the relation between regularities, laws, and God. I examine competing accounts of laws of nature and conclude that dispositional (...)
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  • Wherein lies the debate? Concerning whether God is a person.Ben Page - 2019 - International Journal for Philosophy of Religion 85 (3):297-317.
    Within contemporary philosophy of religion there are three main ways in which God is conceptualised in relation to personhood:God is a person and so personal. God is non-personal, and so is not a person. God is a personal non-person. The first two of these options will be familiar to many, with held by most contemporary monotheist philosophers of religion and mainly by those who are pantheists., however, is a view some may not have come across, despite its proponents claiming it (...)
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  • Toward Analytic Theology: An Itinerary.Georg Gasser - 2015 - Scientia et Fides 3 (2):23-56.
    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.
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  • A Theory of Creation Ex Deo.Michael Tze-Sung Longenecker - 2022 - Sophia 61 (2):267-282.
    The idea that God creates out of Himself seems quite attractive. Many find great appeal in holding that a temporally finite universe must have a cause, but I think there’s also great appeal in holding that there’s pre-existent stuff out of which that universe is created—and what could that stuff be but part of God? Though attractive, the idea of creation ex deo hasn’t been taken seriously by theistic philosophers. Perhaps this is because it seems too vague—‘could anything enlightening be (...)
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  • Die kausale Struktur der Welt: Eine philosophische Untersuchung über Verursachung, Naturgesetze, freie Handlungen, Möglichkeit und Gottes kausale Rolle in der Welt.Daniel von Wachter - 2007 - Alber.
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  • Constructing and Testing Theological Models.David E. Klemm & William H. Klink - 2003 - Zygon 38 (3):495-528.
    In order for theology to have a cognitive dimension, it is necessary to have procedures for testing and critically evaluating theological models. We make use of certain features of scientific models to show how science has been able to move beyond the poles of foundationalism, represented by logical positivism, and antifoundationalism or relativism, represented by the sociologists of knowledge. These ideas are generalized to show that constructing and testing theological models similarly offers a means by which theology can move beyond (...)
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  • On the incoherence of molinism: incompatibility of middle knowledge with divine immutability.Farid al-Din Sebt, Ebrahim Azadegan & Mahdi Esfahani - 2024 - International Journal for Philosophy of Religion 96 (1):23-34.
    We argue that there is an incompatibility between the two basic principles of Molinism, i.e., God’s middle knowledge of counterfactuals of creaturely freedom, and divine immutability. To this end, firstly, we set out the difference between strong and weak immutability: according to the latter only God’s essential attributes remain unchanged, while the former affirms that God cannot change in any way. Our next step is to argue that Molinism ascribes strong immutability to God. However, according to Molinism, some counterfactuals of (...)
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  • God is Where God Acts: Reconceiving Divine Omnipresence.James M. Arcadi - 2017 - Topoi 36 (4):631-639.
    In classical theism, God is typically conceived of as having the attribute of omnipresence. However, this attribute often falls prey to two puzzles, the immateriality puzzle and the intensity puzzle. A recent explication of omnipresence by Hud Hudson falls short of solving these puzzles. By attending to key narratives in the Hebrew Scriptures, I argue that one ought to conceive of God’s presence at a location as God’s acting at that location. Thus, God’s omnipresence is God’s acting at all locations.
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  • Secular Spirituality and the Logic of Giving Thanks.John Bishop - 2010 - Sophia 49 (4):523-534.
    Some atheists are attracted to the idea of a secular spirituality that carries no commitment to the existence of God or anything similar. Is this a coherent possibility? This paper seeks to define what we mean by a ‘spirituality’ by examining Robert C. Solomon’s defence of spirituality for the religious skeptic, and pursues the question of its coherence by reflecting on what is implied by taking thankfulness to be a proper response to our existence.
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  • A defense of modal appearances.C. A. McIntosh - 2020 - International Journal for Philosophy of Religion 89 (3):243-261.
    I argue that beliefs about what appears possible are justified in much the same way as beliefs about what appears actual. I do so by chisholming, and then modalizing, the epistemic principle associated with phenomenal conservatism. The principle is tested against a number of examples, and it gives the intuitively correct results. I conclude by considering how it can be used to defend two controversial modal arguments, a Cartesian argument for dualism and an ontological argument for the existence of God.
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  • The nature of faith in analytic theistic philosophy of religion.Dan-Johan Eklund - 2016 - International Journal for Philosophy of Religion 80 (1):85-99.
    In this article I shall analyse and evaluate analytic theists’ views of what it takes to be a person of faith. I suggest that the subject can be approached by posing requirements a person must allegedly fulfil in order to count as a person of faith. These requirements can be referred to as aspects of faith. According to my analysis, four different aspects of faith can be distinguished: the cognitive, the evaluative-affective, the practical, and the interpersonal. There have been divergent (...)
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  • (1 other version)Divine Providence and Chance in the World: Replies.Dariusz Łukasiewicz - 2020 - Roczniki Filozoficzne 68 (3):249-273.
    Opatrzność Boża a przypadek w świecie: odpowiedzi W artykule przedstawiam odpowiedzi do zarzutów, zawartych w innych artykułach tego numeru, wobec proponowanej przeze mnie w artykule otwierającym oraz monografii z roku 2014 koncepcji opatrzności i przypadku. Argumentuję, że istnienie różnie rozumianych zdarzeń przypadkowych nie implikuje tezy, że Bóg Stwórca świata nie interesuje się losem indywidualnych bytów stworzonych, w tym istot ludzkich. Staram się w swoich odpowiedziach pokazać, że powodem, dla którego Bóg może dopuszczać występowanie zdarzeń przypadkowych jest Boża wola stworzenia świata (...)
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  • Divine omniscience, privacy, and the state.David Elliott & Eldon Soifer - 2017 - International Journal for Philosophy of Religion 82 (3):251-271.
    Traditional theism teaches that God engages in a relentless form of observation for every human being. If, as is widely supposed, humans have a right to privacy, then it seems that God constantly violates this right. In this paper we argue that there is both a defensible philosophical excuse and justification for this infringement. We also argue that this defense is extensible to human social and political contexts; it provides the vital elements of a theory of just privacy infringement. This (...)
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  • A simpler free will defence.C’Zar Bernstein & Nathaniel Helms - 2015 - International Journal for Philosophy of Religion 77 (3):197-203.
    Otte :165–177, 2009) and Pruss :400–415, 2012) have produced counterexamples to Plantinga’s famous free will defence against the logical version of the problem of evil. The target of this criticism is the possibility of universal transworld depravity, which is crucial to Plantinga’s defence. In this paper, we argue that there is a simpler and more plausible free will defence that does not require the possibility of universal transworld depravity or the truth of counterfactuals of creaturely freedom. We assume only that (...)
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  • Does absence make atheistic belief grow stronger?Sarah Adams & Jon Robson - 2016 - International Journal for Philosophy of Religion 79 (1):49-68.
    Discussion of the role which religious experience can play in warranting theistic belief has received a great deal of attention within contemporary philosophy of religion. By contrast, the relationship between experience and atheistic belief has received relatively little focus. Our aim in this paper is to begin to remedy that neglect. In particular, we focus on the hitherto under-discussed question of whether experiences of God’s absence can provide positive epistemic status for a belief in God’s nonexistence. We argue that there (...)
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  • The Power of God.Andrew Gleeson - 2010 - Sophia 49 (4):603-616.
    Much contemporary analytic philosophy understands the power of God as belonging to the same logical space as the power of human beings: a power of efficient causation taken to the maximum limit. This anthropomorphic picture is often explicated in terms of God’s capacity to bring about any logically possible state of affairs, so-called omnipotence. D.Z. Phillips criticized this position in his last book, The Problem of Evil and the Problem of God. I defend Phillips’s argument against recent criticism by William (...)
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