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Does God know our future sins?
Mehrez A., Machery E.
Q1
Abstract
In this article, we examine the extent to which Christians and Muslims endorse divine foreknowledge for neutral, good, and bad actions. If they do, the problem of theological fatalism is not a mere (albeit important) philosophical difficulty, but a problem rooted in lay believers’ intuitive understanding of God.
Is the cosmological argument intuitive?
Nichols S., Steinberg J.
Q1
Abstract
The cosmological argument for the existence of God seems to have significant intuitive resonance. According to a familiar version of the cosmological argument, there must be some explanation for why the universe exists, and God provides the explanation. This argument seems to depend on the Principle of Sufficient Reason (PSR), according to which, if something exists, there must be an explanation for why it exists. As we detail, recent evidence indicates that people presuppose something like the PSR in their explanatory outlook. However, the other key part of the cosmological argument is that God is supposed to be self-explanatory – God’s existence is necessary. We examine this empirically and find that people do not generally think that the existence of God is necessary in the sense relevant for the cosmological argument.
Worship and the problems of human evil and suffering
Conklin S.L., Hassoun N.
Q1
Abstract
Consider a simple argument that worshipping God is wrong. This world is not a nice place. Not only do humans persecute and inflict other evils on each other, but millions of people suffer and die every year from preventable poverty-related causes, and it seems that few, if any, deserve their plights. It is unclear that we should want to be associated with, never mind worship, a being with the capacity to make the world a much better place but whose beneficence (or knowledge) permits things to go on in the ways that they do. At first blush, contempt is a more fitting response to God than worship. But, assuming God exists, perhaps we have reason to accept, if not worship, him in any case. Humans are comparably limited. We do evil unto each other, and, insofar as millions of deaths are preventable, our failure to prevent them is a failure of humans as well as of God. If we could (and should) have saved many lives and have not, our moral failings present us with our own, human, problem of evil and suffering. So, if we should reject God because so many people suffer, then we should reject ourselves when we could avoid evil and help others too. However, this article argues that we have practical, moral, and epistemic reasons to accept rather than reject ourselves, and similarly we have reasons to accept God. And if we have reason to accept God, then we have some reason to worship God. Worship is a way of acknowledging our own limitations and can help us survive, flourish, and help others in the face of the problems of human evil and suffering.
The problem with the problem of mourning
Vicens L.
Q1
Abstract
In her recent book The Image of God: The Problem of Evil and the Problem of Mourning (2022), Eleonore Stump takes up a question she thinks has been unduly neglected by contemporary philosophers of religion: Is the world as good as it would have been had original sin, and all subsequent sin and suffering, not occurred? Stump contends that if we do not answer this question in the affirmative, we are left with a problem – a picture of a world which is a disappointment to God; and this picture could in turn undermine belief in an omnipotent, omniscient, perfectly good Creator. In response to this problem, Stump sets out to defend the felix culpa view, according to which the world is even better with the Fall than it would have been without. However, I argue in this article that the felix culpa view has unacceptable consequences regarding God’s desires and will, that we can live with the problem of mourning unresolved, and that we need not affirm the felix culpa view to resolve the problem of mourning anyway.
Pointless atheism
Hendricks P.C.
Q1
Abstract
Say theism is the view that an omnipotent, omniscient, perfectly loving, and perfectly good being exists. And say pointless atheism occurs just in case there’s an atheist who isn’t resistant to belief in God, and no greater good comes about on account of this atheist’s non-belief. In this article, I show that if two prominent views about evil and divine hiddenness are accepted, theism is compatible with pointless atheism – a result hitherto unnoticed. Furthermore, not only is theism compatible with pointless atheism, it entails pointless atheism. This is significant because many objections to the argument from divine hiddenness have tried to show that all instances of non-resistant atheism are required for a greater good. But if I’m right, given theism, there need not be a point to non-resistant atheism. Indeed, we should expect there to be pointless atheism.
Does the Orthodox tradition have anything to contribute to analytic theology?
Cuneo T.
Q1
Abstract
A prominent challenge to analytic theology charges that its methodology leads to idolatry. This article explores a response to this challenge that draws upon the Eastern Orthodox apophatic tradition. Apophatic approaches, which emphasize how little we can truthfully say or know about God, are not exclusive to Orthodox Christianity. But these views take a unique form within the tradition insofar as they accord a prominent role to the distinction between God’s essence and God’s energies. The divine essence is what it is to be God, what God is as such, what God is at God’s core. In contrast, the divine energies are properties, modes, or activities of God not included in the divine essence but intimately related to it. Proponents of the distinction have claimed that it can help theorists to navigate the Christian tradition’s cataphatic and apophatic commitments, which don’t always sit comfortably together. This article argues that there are ways of crafting the essence/energy distinction that can also help to address the ‘Idolatry Argument’ against analytic theology.
Mulder’s hail Mary
Hereth B.
Q1
Abstract
In a recent article Jack Mulder, Jr gives a Plantinga-style defence of the Virgin Mary’s free consent to bear Jesus at the Annunciation. Against Mulder, I argue that a theodicy (rather than a defence) is necessary to undermine my arguments, that Mulder’s Catholic appeal to Mary’s Immaculate Conception amounts to a kind of freedom-undermining metaphysical grooming, and therefore Marian consent remains invalid.
In defence of natural religion
Renz G., Bell W.
Q1
Abstract
The dominance of the Abrahamic tradition in contemporary analytic philosophy of religion has led some to call for greater exploration of alternatives to the traditional conception of God, such as Pantheism, Ultimism, and Axiarchism. While we think this call for alternatives is important, we go in a different direction. Rather than explore and defend alternative conceptions of God, we defend a range of fairly traditional but non-religious conceptions of God. This range of views, from deism to philosophical theism, enjoys a variety of benefits over its religious competitors and deserves greater attention.
Engaging Jeffrey Koperski’s decretalism: is occasionalism really avoidable?
Muhtaroglu N., Malik S.A.
Q1
Abstract
This article critically evaluates Jeffrey Koperski’s decretalism, which presents the laws of nature as divine decrees functioning as constraints rather than dynamic forces. Building on his work, we explore whether his model successfully avoids the implications of occasionalism, as he claims. By analysing his latest publications, we first reconstruct Koperski’s argument and then present three key objections. These include (1) issues related to scientific realism, (2) the principle of simplicity, and (3) the reduction of Koperski’s model to occasionalism. We argue that despite his attempts to distinguish his framework, Koperski’s model ultimately collapses into occasionalism due to the continuous divine sustenance required for natural processes. By engaging with recent developments in metaphysical and scientific debates, this article highlights the limitations of Koperski’s decretalism.
Is ‘orthodox panentheism’ unorthodox? A response to James Dominic Rooney
Carey J.
Q1
Abstract
James Dominic argues in response to a previous article by me that the view according to which God is the formal cause of creatures is unorthodox and ultimately incoherent. This is because it involves either making God a part of creatures, or dividing God into finite parts, both of which, he claims, lead to contradictions with traditional Christian claims. However, Rooney both misunderstands central parts of my presentation, and fails to make his case.
Intellectual humility and Christian faith
Callahan L.
Q1
Abstract
Christians talk a lot about humility. They also talk a lot about the kinds of radical faith that seem to fly in the face of intellectual humility. I explore how best to resolve this tension, from a Christian perspective. I argue that rather than prohibiting radical, ‘all-in’ faith or giving up on an intellectual humility requirement, Christians should conceive of intellectual humility as rooted in (non-)concern for one’s intellectual ego. This kind of intellectual humility is compatible with radical faith, but it also suggests a critique of some actual, ego-driven faith commitments.
One goodness, many goodnesses, and the Divine Ideas Imitation Theory
Jeffrey A., Ward T.M.
Q1
Abstract
Some theories of goodness are descriptively rich: they have much to say about what makes things good. Neo-Aristotelian accounts, for instance, detail the various features that make a human being, a dog, a bee good relative to facts about those forms of life. Famously, such theories of relative goodness tend to be comparatively poor: they have little or nothing to say about what makes one kind of being better than another kind. Other theories of goodness – those that take there to be absolute goodness – are comparatively rich: they offer grounds for judging some types of things better than others because they have more absolute goodness. Moorean accounts, for example, can tell us that humans and human experiences are superior to bees and blades of grass. But such theories tend to be descriptively poor: they struggle to tell us in virtue of what this is so. In this article we motivate and flesh out a view that splits the difference between accounts of goodness as relative and accounts of goodness as absolute. Such a view holds promise only if the mechanics of this kind of metaphysics of goodness can be worked out. Here we present a view on which the paradigm for absolute goodness is God and the paradigm for each kind of relative goodness is a divine idea.
Divine Contradiction: some snippets
Beall J.
Q1
Abstract
Two doctrines (or axioms) of christian theology sharply distinguish christian monotheism from its traditional monotheistic siblings (viz. jewish and islamic monotheism): the incarnation of God and the triunity of God. Both doctrines, as many have long observed, face a conspicuous so-called logical problem – namely, apparent contradiction. How should the strong appearance of such fundamental contradiction be explained? Beall's answer: the incarnation and trinity appear to be contradictory because God is a contradictory being – a being of whom some contradictions are true. The full truth of God is expressed only via contradiction, which is why the fundamental axioms of christian theology have long appeared to be contradictory. Divine Contradiction presents the target contradictory account of the trinity; its predecessor The Contradictory Christ presents the contradictory account of the incarnation.
From modal collapse to moral collapse
Smith D.
Q1
Abstract
I aim in this article to contribute two points to the ongoing discussion regarding strong DDS and modal collapse. First, I will examine a recent version of the modal collapse objection formulated by R. T. Mullins, demonstrating that one can modify the argument to survive its most forceful rejoinder. Having established the cogency of Mullins's modal collapse argument, I next aim to heighten the severity of the conclusion. In particular, I demonstrate that the success of the modal collapse argument entails a moral collapse wherein well-established principles of ethical reasoning fail. Finally, I examine a recent attempt by Katherine Rogers to undercut some of the unwelcomed results of a modal collapse via an appeal to the theistic multiverse. I conclude that this manoeuvre proves ineffective against the moral collapse objection.
Divine command theory and the (supposed) incoherence of self-commanding
Resto Quiñones J.
Q1
Abstract
Theological voluntarism is a family of metaethical views that share the claim that deontological statuses of actions are dependent on or identical with some divine feature. Adams's version of this theistic metaethical view is a divine command theory (DCT). According to Adams's DCT, the property being-morally-obligated is identical to the property being-commanded-by-God. Thus, a natural consequence of Adams's DCT is that an agent is morally obligated to do something just in case God commands that agent to do such a thing. From Adams's DCT, it follows that God is morally obligated to act just in case God commands himself to act. Quinn argued that commanding oneself is incoherent and, therefore, that God cannot be morally obligated to act. The claim that commanding oneself is incoherent has seldom been discussed in the divine command theory literature. This article is an attempt to change that. Here, I argue (contra Quinn) that that no constitutive rule (or condition of satisfaction) of self-commands is incoherent, from which it follows that self-commanding is not an incoherent speech act. I conclude that divine command theorists can, without the charge of incoherence, affirm that God can be morally obligated because God can command himself.
Falsity and untruth
van Inwagen P.
Q1
Abstract
Jc Beall's Divine Contradiction is a fascinating defence of the idea that contradictions are true of the tri-personal God. This project requires a logic that avoids the consequence that every proposition follows from a contradiction. Beall presents such a logic. This ‘gap/glut’ logic is the topic of this article. A gap/glut logic presupposes that falsity is not simply the absence of truth – for a proposition that is true may also be false. This article is essentially an examination of the idea that falsity is not simply untruth. The author rejects this position but does not claim to have an argument against it. In lieu of an argument, he presents three ‘considerations’. First, it is possible to give an intuitive semantics for the language of sentential logic that yields ‘classical’ sentential logic (including ‘p, ¬ p ⊢ q’) and which makes no mention of truth-values. Second, it is possible to imagine a race who manage their affairs very well without having the concept ‘falsity’. Third, it is possible to construct a semantics that yields a logic identical with the dialetheist logic and which makes no mention of truth-values – and which, far from being plausible, seems pointless.
The unreality of traditional Islamic theism's views on belief, providence, and eschatology: a rejoinder to Tabur
Aijaz I.
Q1
Abstract
In a previous work, I argue that traditional Islamic theism's understanding of the world, when juxtaposed with key facts of our world's religious diversity, is implausible. On this understanding, roughly, the truth of tawḥīd (Islamic monotheism) is universally evident, as is belief in its truth. Faithful Muslims act appropriately on knowledge of tawḥīd and are rewarded with heaven, whereas non-Muslims culpably refuse to do so and are eternally punished in hell. Such a view of the world, I argue, is not borne out by empirical observation and philosophical reflection. In a recent article, Ayşenur Ünügür Tabur criticizes this argument, presenting a number of objections to it. In this rejoinder, I argue that her objections, which primarily consist of misstatements and irrelevancies, fail to refute my argument. Since traditional Islamic theism's understanding of the world includes the view that some people will be eternally punished in hell, Tabur augments her discussion of my argument by attempting to solve the Problem of Hell. In my rejoinder to Tabur, I further argue that her proffered solution to this problem is woefully inadequate.
Selfhood, persistence, and immortality in Jaina philosophy
Bajželj A.
Q1
Abstract
This article explores the notion of immortality in Jaina philosophy by focusing on the problem of the persistence of the self. It considers the concept of persistence within the broader context of Jaina metaphysics and its specific application to living beings. The article analyses the relationship between the immaterial self and its material body to determine which aspects of living beings can be deemed immortal or persisting beyond death. It also investigates the state of liberation as an immortal condition. Drawing from the Tattvârtha-sūtra and four of its commentaries, the article demonstrates the complexity of the Jaina treatment of the issue of the self's persistence over time and its commitment to the doctrine of non-one-sidedness. It also shows that Jaina philosophers deal with this critical philosophical problem in a way that reflects their engagement with the intellectual debates of their time.
On the virtues of neutrality
Anderson J.N.
Q1
Abstract
Jc Beall's Divine Contradiction proposes a bold response to the so-called ‘logical’ problems of the Trinity: we should admit without embarrassment that divine reality is flat-out contradictory. Beall defends his proposal against a wide range of objections and contends that it enjoys various philosophical and theological virtues, including the virtues of metaphysical and epistemological neutrality. While I agree that ceteris paribus these are desirable, I question whether the possession of these virtues really gives Beall's approach any advantage over its competitors when the chips are finally counted.
Trinity, simplicity, and contradictory theology: a theologian's reflections
McCall T.H.
Q1
Abstract
I explore the promise of Beall's proposal for a long-standing challenge for traditional theology. I first offer a sketch of the problem and a brief overview of some of the more common responses to it. I then show how Beall's proposal holds initial promise; following this I highlight some concerns and raise some questions.
Divine authority as divine parenthood
Hadsell N.
Q1
Abstract
In this article, I argue that God is authoritative over us because he is our divine, causal parent. As our causal parent, God has duties to relate to us, but he can only fulfil those duties if he has the practical authority to give us commands aimed at our sanctification. From ought-implies-can reasoning, I conclude that God has that authority. After I make this argument, I show how the view has significant advantages over extant arguments for divine authority and can help solve other significant problems in philosophy of religion.
