Generic open theism and some varieties thereof

Religions, 2023

This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution (CC BY

Philosophy in Review, 2014

2018

Before delving into Craig’s all-important argument for his particular Christian brand of theism, it is pertinent to consider that his case for bare theism has failed for numerous reasons, even if the unsuccessful arguments were individually considered to be mostly sound and good. It is not obvious that the arguments assemble themselves into a bricolage that proclaims the existence of some god or gods, or some other phenomenon, or even of the existence of some supernatural realm. Furthermore, it is important to note that they do not necessitate theism. Missing from Craig’s case is an argument that either makes clear that theism is the only god-model that could obtain or that eliminates all alternatives as impossible, or at least relatively improbable. In fact, many of these alternative god-conceptions are here examined and judged as being more plausible than the very limited theistic conception. In effect, I argue here for a-theism. I even argue that theism is very improbable. Crucia...

Philosophy Compass, 2022

I survey recent and overlooked work on three of the most common and perennial arguments for theism: cosmological, ontological, and design arguments.

Religious Studies, 2020

This is a draft, please cite final version Relying on inference to the best explanation (IBE) requires one to hold the intuition that the world is ‘intelligible’, i.e. such that states of affairs at least generally have explanations for their obtaining. I argue that metaphysical naturalists are rationally required to withhold this intuition, unless they cease to be naturalists. This is because all plausible naturalistic etiologies of the intuition entail that the intuition and the state of affairs which it represents are not causally connected in an epistemically appropriate way. Given that one ought to rely on IBE, naturalists are forced to pick the latter and change their world-view.Traditional theists, in contrast, do not face this predicament. This, I argue, is strong grounds for preferring traditional theism to naturalism.

Australasian Journal of Philosophy, 2004

... I won't mention Moser's essay again.) Part II contains essays by Stephen Davis (`The Ontological Argument'); William Craig (`The Cosmological Argument'); Robin Collins (`The Teleological Argument'); Paul Copan (`The Moral Argument'); Doug Geivett (`The Evidential Value of ...

This paper argues that if God believes I will finally write a novel this year, I have a somewhat plausible basis to say that I will be able to put it off for another decade.

Journal of philosophical Investigations , 2023

Open Theism, as a new perspective in theology, has attracted attention of many scholars and mainly claims that some teachings of classical theism are not in accordance with Scripture and depict God in the way of Greek metaphysic and Hermeneutical pattern. Therefore, Open Theists proposed a new model of theology based on the notion of Openness in reaction to deterministic model of classical theism. Their point of view had some implications like mutability, temporality and direct involvement of God. But these lead to some problems in their view like inconsistency and ambiguity in addition to denying absolute perfection from Him. In this paper, we will clarify these defects and give solutions based on Islamic thought and Lastly introduce Doctrine of Badāʾ by which we will answer many of unsolved problems that led some theologians toward Open Theism. It will be shown that by Badāʾ there will be no room for inconsistency in Devine properties.

In Graham Oppy and Joseph Koterski (eds), Theism and Atheism: Opposing Viewpoints in Philosophy, pp. 1-18. Farmington Hills, MI: Gale.

This chapter discusses how theism and atheism are best defined, primarily as a function of what "God" or "god" means. It sets out the range of meanings that "god" and "God" can have in different argumentative contexts, suggesting that proofs for God's existence need not immediately conclude to the existence of a being with personal or omni-attributes. It also explores the notions of analogy and apophaticism, given that these themes condition the way many theists understand the affirmation that God exists. The chapter thereby offers principles that should govern the proper use of words in theism versus atheism debates.