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  1. Vuko Andric & Attila Tanyi (forthcoming). God and Eternal Boredom. Religious Studies:1-20.
    God is thought to be eternal. Does this mean that he is timeless? Or is he, rather, omnitemporal? In this paper we want to show that God cannot be omnitemporal. Our starting point, which we take from Bernard Williams’ article on the Makropulos Case, is the intuition that it is inappropriate for persons not to become bored after a sufficiently long sequence of time has passed. If God were omnitemporal, he would suffer from boredom. But God is the greatest possible (...)
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  2. Robert F. Brown (1991). Divine Omniscience, Immutability, Aseity and Human Free Will. Religious Studies 27 (3):285-295.
  3. William Hasker (2009). Does God Change? In Steven M. Cahn (ed.), Exploring Philosophy of Religion: An Introductory Anthology. Oxford University Press
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  4. Dan Kaufman (2005). God's Immutability and the Necessity of Descartes's Eternal Truths. Journal of the History of Philosophy 43 (1):1-19.
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  5. Brian Leftow, Immutability. Stanford Encyclopedia of Philosophy.
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  6. William E. Mann (1983). Simplicity and Immutability in God. International Philosophical Quarterly 23 (3):267-276.
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  7. Damiano Migliorini (2014). Trinità per filosofi? Lineamenti di un Teismo Trinitario. Studia Patavina 61:471-482.
    The philosophical thought of Massimo Cacciari and the conceptual issues of « open theism » are two speculative routes apparently very distant from each other. This contribution highlights the common goal in their going to the root of philosophic problems in order to seek an answer: they think of a divine way of becoming explaining the reason of both the reality of the world and the paradoxical reality of human freedom. The two routes tend to converge and recover concepts pertaining (...)
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  8. R. T. Mullins (2013). Simply Impossible: A Case Against Divine Simplicity. Journal of Reformed Theology 7 (2):181-203.
    Within contemporary philosophical theology the doctrine of divine simplicity has regained attention. There are several new defenses of simplicity in the literature. One of the more surprising, and troubling, aspects of the contemporary defenses amongst Christian philosophers and theologians is a seeming lack of understanding about how radical the doctrine of divine simplicity truly is. As such, I wish to do a few things in this paper. First, systematically articulate the doctrine of divine simplicity. Second, argue that divine simplicity is (...)
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  9. Timothy Pawl, Divine Immutability. The Internet Encyclopedia of Philosophy.
    Divine immutability, the claim that God is immutable, is a central part of traditional Christianity, though it has come under sustained attack in the last two hundred years. This article first catalogues the historical precedent for and against this claim, then discusses different answers to the question, “What is it to be immutable?” Two definitions of divine immutability receive careful attention. The first is that for God to be immutable is for God to have a constant character and to be (...)
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  10. Marek Pepliński (2006). Czy Bóg cierpi? Uwagi polemiczne do artykułu Dariusza Łukasiewicza. Filo-Sofija 6 (6):257-266.
    Does God suffer? Some critical remarks on Dariusz Łukasiewicz’s paper ‘The suffering of God and the evil’ (Czy Bóg cierpi? Uwagi polemiczne do artykułu Dariusza Łukasiewicza 'Cierpienie Boga za zło') Author of article argues that Dariusz Łukasiewicz's criticism of Thomas G. Weinandy's book Czy Bóg cierpi?, directed towards three arguments for impassibility of God doesn't defeat Weinandy's theses. There are three reasons of that. First, Łukasiewicz criticism doesn't take into account metaphysical nature of Weinandy's arguments concerning nature of suffering and (...)
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  11. David A. White (2000). Divine Immutability, Properties and Time. Sophia 39 (2):70-78.
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