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Intolerable But Moral?

Faith and Philosophy 10 (2):235-241 (1993)

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  1. The Grace We Are Owed.James B. Gould - 2008 - Faith and Philosophy 25 (3):261-275.
    Traditional views of grace assert that God owes us nothing. Grace is undeserved, supererogatory and free. In this paper I argue that while this is an accurate characterization of creating grace, it is not true of saving grace. We have no right to be created as spiritual beings whose true good is found in relationship with God. But once we exist as spiritual beings, God does owe us a genuine offer of the salvation that constitutes our highest fulfillment. Creating grace (...)
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  • Some further reflections regarding the Talbott–Crisp debate on the Augustinian concept of everlasting punishment.Dror Ehrlich - 2011 - Religious Studies 47 (1):23-40.
    This article consists of a critical discussion of the debate between Thomas Talbott and Oliver Crisp on the philosophical justification for the traditional Augustinian concept of everlasting punishment in hell. First, I outline the debate, describing Talbott's challenges to the Augustinian retributivist understanding of everlasting punishment and Crisp 's responses to them. Next, I analyse their main points of disagreement, indicating the strengths and weaknesses of their arguments. Finally, I present conclusions arising from analysis of the debate in the framework (...)
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  • Some further reflections regarding the Talbott–Crisp debate on the Augustinian concept of everlasting punishment.Dror Ehrlich - 2011 - Religious Studies 47 (1):23-40.
    This article consists of a critical discussion of the debate between Thomas Talbott and Oliver Crisp on the philosophical justification for the traditional Augustinian concept of everlasting punishment in hell. First, I outline the debate, describing Talbott's challenges to the Augustinian retributivist understanding of everlasting punishment and Crisp's responses to them. Next, I analyse their main points of disagreement, indicating the strengths and weaknesses of their arguments. Finally, I present conclusions arising from analysis of the debate in the framework of (...)
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