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Divine providence

Stanford Encyclopedia of Philosophy (2008)

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  1. Providence and the Problem of Evil.Richard Swinburne - 1998 - Oxford, GB: Oxford University Press UK.
    Richard Swinburne offers an answer to one of the most difficult problems of religious belief: why does a loving God allow humans to suffer so much? It is the final instalment of Swinburne's acclaimed four-volume philosophical examination of Christian doctrine.
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  • Future Contingents are all False! On Behalf of a Russellian Open Future.Patrick Todd - 2016 - Mind 125 (499):775-798.
    There is a familiar debate between Russell and Strawson concerning bivalence and ‘the present King of France’. According to the Strawsonian view, ‘The present King of France is bald’ is neither true nor false, whereas, on the Russellian view, that proposition is simply false. In this paper, I develop what I take to be a crucial connection between this debate and a different domain where bivalence has been at stake: future contingents. On the familiar ‘Aristotelian’ view, future contingent propositions are (...)
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  • Augustine on free will.Eleonore Stump - 2001 - In Eleonore Stump & Norman Kretzmann (eds.), The Cambridge Companion to Augustine. New York: Cambridge University Press. pp. 124--47.
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  • The problem of hell: A problem of evil for Christians.Marilyn McCord Adams - 1993 - In Eleonore Stump & Norman Kretzmann (eds.), Reasoned faith: essays in philosophical theology in honor of Norman Kretzmann. Ithaca: Cornell University Press.
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  • Recent Work on Molinism.Ken Perszyk - 2013 - Philosophy Compass 8 (8):755-770.
    Molinism is named after Luis de Molina (1535–1600). Molina and his fellow Jesuits became entangled in a fierce debate over issues involving the doctrine of divine providence, which is a picture of how God runs the world. Molinism reemerged in the 1970s after Alvin Plantinga unwittingly assumed it in his Free Will Defense against the ‘Logical’ Argument from Evil. Molinism has been the subject of vigorous debate in analytic philosophy of religion ever since. The main aim of this essay is (...)
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  • Evil and the God of Love.John Hick - 1966 - Macmillan.
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  • The Defeat of Good and Evil.Roderick Chisholm - 1968 - Proceedings and Addresses of the American Philosophical Association 42:21 - 38.
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  • Can a Libertarian Hold that Our Free Acts are Caused by God?W. Matthews Grant - 2010 - Faith and Philosophy 27 (1):22-44.
    According to prevailing opinion, if a creaturely act is caused by God, then it cannot be free in the libertarian sense. I argue to the contrary. I distinguish intrinsic and extrinsic models of divine causal agency. I then show that, given the extrinsic model, there is no reason one holding that our free acts are caused by God could not also hold a libertarian account of human freedom. It follows that a libertarian account of human freedom is consistent with God’s (...)
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  • The Openness of God: A Biblical Challenge to the Traditional Understanding of God.Clark H. Pinnock, Richard Rice, John Sanders, William Hasker & David Basinger - 1994 - Downers Grove: Intervarsity Press.
    Written by five scholars whose expertise extends across the disciplines of biblical, historical, systematic, and philosophical theology, this is a careful and ...
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  • Middle Knowledge and the Problem of Evil.Robert Merrihew Adams - 1977 - American Philosophical Quarterly 14 (2):109-117.
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  • God, freedom, and evil.Alvin Plantinga - 1974 - Grand Rapids: Eerdmans.
    This book discusses and exemplifies the philosophy of religion, or philosophical reflection on central themes of religion.
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  • God everlasting.Nicholas Wolterstorff - 1982 - In Steven M. Cahn & David Shatz (eds.), Contemporary philosophy of religion. New York: Oxford University Press. pp. 181-203.
    All Christian theologians agree that God is without beginning and without end. The vast majority have held, in addition, that God is eternal, existing outside of time. Only a small minority have contended that God is everlasting, existing within time. In what follows I shall take up the cudgels for that minority, arguing that God as conceived and presented by the biblical writers is a being whose own life and existence is temporal.
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  • The occasionalist proselytizer: A modified catechism.Hugh J. McCann & Jonathan L. Kvanvig - 1991 - Philosophical Perspectives 5:587-615.
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  • (2 other versions)Evil and omnipotence.J. L. Mackie - 1955 - Mind 64 (254):200-212.
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  • Theological Determinism: New Perspectives.Leigh Vicens & Peter Furlong (eds.) - 2022 - New York, NY, USA: Cambridge University Press.
    This volume unites established authors and rising young voices in philosophical theology and philosophy of religion to offer the single most wide-ranging examination of theological determinism-in terms of both authors represented and issues investigated-published to date. Fifteen contributors present discussions about theological determinism, the view that God determines everything that occurs in the world. Some authors provide arguments in favor of this position, while others provide considerations against it. Many contributors investigate the relationship between theological determinism and other philosophical issues, (...)
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  • Perceiving God: The Epistemology of Religious Experience.William P. Alston - 1991 - Ithaca, N.Y.: Cornell University Press.
    In this clear and provocative account of the epistemology of religious experience, William P. Alston argues that the perception of God—his term for direct experiential awareness of God—makes a major contribution to the grounds of religious belief. Surveying the variety of reported direct experiences of God, Alston demonstrates that a person can be justified in holding certain beliefs about God on the basis of mystical experience.
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  • Warranted Christian Belief.Alvin Plantinga - 2000 - Philosophia Christi 3 (2):327-328.
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  • The Challenges of Divine Determinism: A Philosophical Analysis.Peter Furlong - 2019 - Cambridge: Cambridge University Press.
    In this volume, Peter Furlong delves into the question of divine determinism - the view that God has determined everything that has ever happened or will ever happen. This view, which has a long history among multiple religious and philosophical traditions, faces a host of counterarguments. It seems to rob humans of their free will, absolving them of all the wrongs they commit. It seems to make God the author of sin and thus blameworthy for all human wrongdoing. Additionally, it (...)
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  • Compatibilism and the Free Will Defense.Mike Almeida - 2016 - In Hugh J. McCann (ed.), Free Will and Classical Theism: The Significance of Freedom in Perfect Being Theology. New York, US: Oxford University Press USA. pp. 56- 70.
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  • Does God Have the Moral Standing to Blame?Patrick Todd - 2018 - Faith and Philosophy 35 (1):33-55.
    In this paper, I introduce a problem to the philosophy of religion – the problem of divine moral standing – and explain how this problem is distinct from (albeit related to) the more familiar problem of evil (with which it is often conflated). In short, the problem is this: in virtue of how God would be (or, on some given conception, is) “involved in” our actions, how is it that God has the moral standing to blame us for performing those (...)
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  • Aquinas.Eleonore Stump - 2003 - New York: Routledge.
    Few philosophers or theologians exerted as much influence on the shape of medieval thought as Thomas Aquinas. He ranks amongst the most famous of the Western philosophers and was responsible for almost single-handedly bringing the philosophy of Aristotle into harmony with Christianity. He was also one of the first philosophers to argue that philosophy and theology could support each other. The shape of metaphysics, theology, and Aristotelian thought today still bears the imprint of Aquinas' work. In this extensive and deeply (...)
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  • Skeptical Theism: New Essays.Trent Dougherty & Justin P. McBrayer (eds.) - 2014 - Oxford University Press.
    This collection of 22 newly-commissioned essays presents cutting-edge work on skeptical theistic responses to the problem of evil and the persistent objections that such responses invite.
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  • Natural evil.Richard Swinburne - 1978 - American Philosophical Quarterly 15 (4):295 - 301.
    THE FREEWILL DEFENCE IS DESIGNED TO SHOW THAT THE EXISTENCE OF MORAL EVIL (I.E., EVIL PRODUCED BY MEN) IS COMPATIBLE WITH THE EXISTENCE OF GOD. TO DO THIS IT MUST CLAIM THAT IT IS GOOD THAT MEN HAVE THE OPPORTUNITY TO BRING ABOUT EITHER GOOD OR EVIL. TO HAVE THIS OPPORTUNITY, THEY MUST KNOW HOW TO BRING ABOUT EVIL. GOD COULD TELL THEM, BUT THAT WOULD MAKE HIS PRESENCE SO MANIFEST AS TO IMPAIR THEIR FREEDOM. THE ONLY OTHER WAY IN (...)
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  • The Providential Advantage of Divine Foreknowledge.David P. Hunt - 2009 - In Kevin Timpe (ed.), Arguing about religion. New York: Routledge. pp. 374-385.
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  • (1 other version)The Problem of Evil and Some Varieties of Atheism.William L. Rowe - 1979 - American Philosophical Quarterly 16 (4):335 - 341.
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  • (1 other version)Divine Sovereignty and the Freedom of the Will.Hugh J. McCann - 1995 - Faith and Philosophy 12 (4):582-598.
    Libertarian treatments of free will face the objection that an uncaused human decision would lack full explanation, and hence violate the principle of sufficient reason. It is argued that this difficulty can be overcome if God, as creator, wills that I decide as I do, since my decision could then be explained in terms of his will, which must be for the best. It is further argued that this view does not make God the author of evil in any damaging (...)
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  • (1 other version)Time and Eternity.Brian Leftow - 1991 - Ithaca: Cornell University Press.
    [I] Introduction The Western religions all claim that God is eternal. This claim finds strong expression in the Old Testament, which is common property of ...
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  • Free Will Theodicies for Theological Determinists.T. Ryan Byerly - 2017 - Sophia 56 (2):289-310.
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  • Calvinism and the Problem of Evil.David E. Alexander & Daniel M. Johnson (eds.) - 2016 - Wipf & Stock.
    Contrary to what many philosophers believe, Calvinism neither makes the problem of evil worse nor is it obviously refuted by the presence of evil and suffering in our world. Or so most of the authors in this book claim. While Calvinism has enjoyed a resurgence in recent years amongst theologians and laypersons, many philosophers have yet to follow suit. The reason seems fairly clear: Calvinism, many think, cannot handle the problem of evil with the same kind of plausibility as other (...)
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  • (6 other versions)A treatise of human nature.David Hume & A. D. Lindsay - 1739 - Oxford,: Clarendon press. Edited by L. A. Selby-Bigge.
    Unpopular in its day, David Hume's sprawling, three-volume 'A Treatise of Human Nature' (1739-40) has withstood the test of time and had enormous impact on subsequent philosophical thought. Hume's comprehensive effort to form an observationally grounded study of human nature employs John Locke's empiric principles to construct a theory of knowledge from which to evaluate metaphysical ideas. A key to modern studies of eighteenth-century Western philosophy, the Treatise considers numerous classic philosophical issues, including causation, existence, freedom and necessity, and morality. (...)
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  • Eternal God: A Study of God Without Time.Paul Helm - 1988 - Oxford, GB: Oxford University Press.
    Paul Helm presents a new, expanded edition of his much praised 1988 book Eternal God, which defends the view that God exists in timeless eternity. Helm argues that divine timelessness is grounded in the idea of God as creator, and that this alone makes possible a proper account of divine omniscience.
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  • God, Time, and Knowledge.William Hasker - 1989 - Ithaca: Cornell University Press.
    ... or engenders a tradition of philosophical reflection, questions will arise about the relation between divine knowledge and power and human freedom. ...
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  • The Problem of Hell.Jonathan L. Kvanvig - 1993 - International Journal for Philosophy of Religion 37 (2):118-120.
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  • Calvinism and the Problem of Hell.Matthew J. Hart - 2016 - In David E. Alexander & Daniel M. Johnson (eds.), Calvinism and the Problem of Evil. Wipf & Stock. pp. 248-272.
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  • The argument from inscrutable evil.Daniel Howard-Snyder - 1996 - In The Evidential Argument from Evil. Indiana University Press. pp. 286--310.
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  • Destiny and Deliberation: Essays in Philosophical Theology.Jonathan L. Kvanvig - 2011 - Oxford, GB: Oxford University Press UK.
    Jonathan Kvanvig presents a compelling new work in philosophical theology on the universe, creation, and the afterlife. Organised thematically by the endpoints of time, the volume begins by addressing eschatological matters and the doctrines of heaven and hell and ends with an account of divine deliberation and creation. Kvanvig develops a coherent theistic outlook which reconciles a traditional, high conception of deity, with full providential control over all aspects of creation, with a conception of human beings who are free and (...)
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  • Divine Causation and Human Freedom in Aquinas.Brian J. Shanley - 1998 - American Catholic Philosophical Quarterly 72 (1):99-122.
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  • Gratuitous evil and divine providence.Alan R. Rhoda - 2010 - Religious Studies 46 (3):281-302.
    Discussions of the evidential argument from evil generally pay little attention to how different models of divine providence constrain the theist's options for response. After describing four models of providence and general theistic strategies for engaging the evidential argument, I articulate and defend a definition of 'gratuitous evil' that renders the theological premise of the argument uncontroversial for theists. This forces theists to focus their fire on the evidential premise, enabling us to compare models of providence with respect to how (...)
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  • Probability and the Open Future View.Alexander R. Pruss - 2010 - Faith and Philosophy 27 (2):190-196.
    I defend a simple argument for why considerations of epistemic probability should lead us away from Open Future views according to which claims about the future are never true.
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  • The impossibility of middle knowledge.Timothy O'Connor - 1992 - Philosophical Studies 66 (2):139 - 166.
    A good deal of attention has been given in recent philosophy of religion to the question of whether we can sensibly attribute to God a form of knowledge which the 16th-century Jesuit theologian Luis de Molina termed "middle knowledge". Interest in the doctrine has been spurred by a recognition of its intimate connection to certain conceptions of providence, prophecy, and response to petitionary prayer. According to defenders of the doctrine, which I will call "Molinism", the objects of middle knowledge are (...)
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  • The Author of Sin?Hugh J. McCann - 2005 - Faith and Philosophy 22 (2):144-159.
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  • Why Christians should not be libertarians: An Augustinian challenge.Lynne Rudder Baker - 2003 - Faith and Philosophy 20 (4):460-478.
    The prevailing view of Christian philosophers today seems to be that Christianity requires a libertarian conception of free will. Focusing on Augustine’s mature anti-Pelagian works, I try to show that the prevailing view is in error. Specifically, I want to show that---on Augustine’s view of grace-a libertarian account of free will is irrelevant to salvation. On Augustine’s view, the grace of God through Christ is sufficient as weIl as necessary for salvation. Salvation is entirely in the hands of God, totally (...)
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  • (2 other versions)Dialogues concerning natural religion.David Hume - 1779 - Mineola, N.Y.: Dover Publications. Edited by J. M. Bell.
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  • Creation and the Sovereignty of God.Hugh J. McCann - 2012 - Indiana University Press.
    Creation and the Sovereignty of God brings fresh insight to a defense of God.
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  • (1 other version)Pointless Suffering? How to Make the Problem of Evil Sufficiently Serious.Hugh J. McCann - 2010 - Oxford Studies in Philosophy of Religion 2 (1).
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