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Divine Timelessness

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  1. Wolfgang Achtner (2009). Time, Eternity, and Trinity. Neue Zeitschrift für Systematische Theologie Und Religionsphilosophie 51 (3).
    This paper addresses three issues. In the first part the relation between consciousness and time is being discussed as it developed in the history of philosophy and theology. This covers Plato, Plotinus and St. Augustine. It continues in the second part to describe that time is being perceived in the mystical consciousness as eternity which means in this context timelessness. Examples from world religions are offered. The question is asked if this eternity in mystical experience can be understood as relating (...)
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  2. Andrei Buckareff, The Ontology of Action and Divine Agency (Do Not Cite Without Permission).
    The concept of divine agency is central to the narrative traditions inherited by Jews, Christians, and Muslims. The scriptures of the Abrahamic religions include repeated references to the intentional actions and intentional outcomes of the actions of God. For instance, in the “Song of Moses” (Exodus 15:1-18), Moses celebrates the freedom of the Hebrews from bondage, declaring that Yahweh is “awesome in splendor, doing wonders” (5:11 NRSV). Alongside the picture of God as an agent who performs actions is a conception (...)
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  3. William Lane Craig (1998). Divine Timelessness and Personhood. International Journal for Philosophy of Religion 43 (2):109-124.
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  4. William Lane Craig (1997). On the Argument for Divine Timelessness From the Incompleteness of Temporal Life. Heythrop Journal 38 (2):165–171.
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  5. William Lane Craig (1997). Talbot School of Theology Divine Timelessness and Necessary Existence. International Philosophical Quarterly 37 (2):217-224.
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  6. Thomas P. Flint (1990). Hasker's God, Time, and Knowledge. Philosophical Studies 60 (1-2):103 - 115.
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  7. Gregory Ganssle (1993). Atemporality and the Mode of Divine Knowledge. International Journal for Philosophy of Religion 34 (3):171 - 180.
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  8. Gregory E. Ganssle, God and Time. Internet Encyclopedia of Philosophy.
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  9. Benedikt Paul Göcke, Matthias Hoesch & Peter Rohs (2008). How to Heckle Swinburne on God and Time. In Nicola Mößner, Sebastian Schmoranzer & Christian Weidemann (eds.), Richard Swinburne. Christian Philosophy in a Modern World. ontos.
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  10. William Lane Craig (1997). On the Argument for Divine Timelessness From the Incompleteness of Temporal Life. Heythrop Journal 38 (2):165-171.
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  11. Brian Leftow (1991). Timelessness and Foreknowledge. Philosophical Studies 63 (3):309 - 325.
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  12. Delmas Lewis (1987). Timelessness and Divine Agency. International Journal for Philosophy of Religion 21 (3):143 - 159.
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  13. Don Lodzinski (1998). The Eternal Act. Religious Studies 34 (3):325-352.
    As a personal agent, God's act of creation involves deliberation about His possible courses of action, a decision to act in a certain way, and the execution of that decision. In this paper, I argue that there is good reason to suppose that God's deliberation of the possible worlds cannot make Him temporal. Furthermore, whether we favour a deterministic and indeterministic version of freedom, a model can be constructed of how God timelessly decides to create this world and respond to (...)
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  14. Arjan Markus (2004). Divine Timelessness: A Coherent but Unfruitful Doctrine? Sophia 43 (2).
    The author argues in this article that it is possible to have a consistent and coherent version of the doctrine of divine timelessness. Towards the objection that a timeless God cannot act it is defended that a timeless God can certainly act in the world and can love human people. In spite of the consistency and coherence of the doctrine of divine timelessness, however, the author has serious problems with the fruitfulness of this doctrine when it comes to essential practices (...)
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  15. R. T. Mullins (2011). Divine Perfection and Creation. Heythrop Journal 53 (1):n/a-n/a.
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  16. Timothy O'Connor (1999). Simplicity and Creation. Faith and Philosophy 16:405-412.
    According to many philosophical theologians, God is metaphysically simple: there is no real distinction among His attributes or even between attribute and existence itself. Here, I consider only one argument against the simplicity thesis. Its proponents claim that simplicity is incompatible with God's having created another world, since simplicity entails that God is unchanging across possible worlds. For, they argue, different acts of creation involve different willings, which are distinct intrinsic states. I show that this is mistaken, by sketching (...)
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  17. Graham Oppy, Some Emendations to Leftow's Arguments About Time and Eternity (1998).
    At p.23, Leftow argues that, as a matter of physical necessity, no parcel of matter follows a discontinuous spatial path. He then uses this conclusion as a premise in a further argument to the conclusion that no non-theistic scenarios involving contingently existing entities could yield a sure way to gain evidence that a second time series exists. I think that there may be non-theistic scenarios involving contingently existing entities which yield ways of gaining evidence of other time series -- it (...)
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  18. Robert Pasnau (2011). On Existing All at Once. In C. Tapp (ed.), God, Eternity, and Time. Ashgate.
    It is important to distinguish between two ways in which God might be timelessly eternal: eternality as being wholly outside of time, versus the sort of timelessness that consists in lacking temporal parts, and so existing “all at once.” A prominent but neglected historical tradition, most clearly evident in Anselm, advocates putting God in time, but in an all-at-once sort of way that makes God immune to temporal change. This is an intrinsically plausible conception of divine eternality, which also sheds (...)
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  19. Philip L. Quinn (1992). On the Mereology of Boethian Eternity. International Journal for Philosophy of Religion 32 (1):51 - 60.
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  20. Hugh Rice (2006). Divine Omniscience, Timelessness, and the Power to Do Otherwise. Religious Studies 42 (2):123-139.
    There is a familiar argument based on the principle that the past is fixed that, if God foreknows what I will do, I do not have the power to act otherwise. So, there is a problem about reconciling divine omniscience with the power to do otherwise. However the problem posed by the argument does not provide a good reason for adopting the view that God is outside time. In particular, arguments for the fixity of the past, if successful, either establish (...)
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  21. Katherin A. Rogers (2007). The Necessity of the Present and Anselm's Eternalist Response to the Problem of Theological Fatalism. Religious Studies 43 (1):25-47.
    It is often argued that the eternalist solution to the freedom/foreknowledge dilemma fails. If God's knowledge of your choices is eternally fixed, your choices are necessary and cannot be free. Anselm of Canterbury proposes an eternalist view which entails that all of time is equally real and truly present to God. God's knowledge of your choices entails only a ‘consequent’ necessity which does not conflict with libertarian freedom. I argue this by showing that if consequent necessity does conflict with libertarian (...)
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  22. Thomas D. Senor (2009). The Real Presence of an Eternal God. In Kevin Timpe (ed.), Metaphysics and God: Essays in Honor of Eleonore Stump. Routledge.
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  23. Thomas D. Senor (2002). Incarnation, Timelessness, and Leibniz's Law Problems. In Gregory E. Ganssle & David M. Woodruff (eds.), God and Time: Essays on the Divine Nature. Oxford University Press.
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  24. Thomas D. Senor (1993). Divine Temporality and Creation Ex Nihilo. Faith and Philosophy 10 (1):86-92.
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  25. Quentin Smith (1989). A New Typology of Temporal and Atemporal Permanence. Noûs 23 (3):307-330.
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  26. Eleonore Stump & Norman Kretzmann (1991). Prophecy, Past Truth, and Eternity. Philosophical Perspectives 5:395-424.
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  27. Eleonore Stump & Norman Kretzmann (1987). Atemporal Duration: A Reply to Fitzgerald. Journal of Philosophy 84 (4):214-219.
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  28. Eleonore Stump & Norman Kretzmann (1981). Eternity. Journal of Philosophy 78 (8):429-458.
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  29. Richard Swinburne (1996). The Beginning of the Universe and of Time. Canadian Journal of Philosophy 26 (2):169 - 189.
    Given four modest verificationist theses, tying the meaning of talk about instants and periods to the events which (physically) could occur during, before or after them, the only content to the claim the Universe had a beginning (applicable equally to chaotic or orderly universes) is in terms of it being preceded by empty time. It follows that time cannot have a beginning. The Universe, however, could have a beginning--even if it has lasted for an infinite time.
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  30. David A. White (2000). Divine Immutability, Properties and Time. Sophia 39 (2).
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  31. Dean Zimmerman, God Inside Time and Before Creation.
    Many theists reject the notion that God’s eternity consists in his timelessness — i.e., in his lacking temporal extension and failing to possess properties at any times. Some of these “divine temporalists” hold that, for philosophical reasons, it is impossible to accept both the timelessness of God and the view that God knows what happens at different times and brings about events in time. 1 Many reject divine timelessness as a dubious import from Platonism with no biblical or theological warrant.2 (...)
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