Unlike versions of open theism that appeal to the alethic openness of the future, defenders of limited foreknowledge open theism (hereafter LFOT) affirm that some propositions concerning future contingents are presently true. Thus, there exist truths that are unknown to God, so God is not omniscient simpliciter. LFOT requires modal definitions of divine omniscience such that God knows all truths that are logically knowable. Defenders of LFOT have yet to provide an adequate response to Richard Purtill’s argument that fatalism logically (...) follows from the omnitemporality of truth. Hasker believes a distinction between hard and soft facts prevents fatalism, but I argue that his defense fails in light of arguments involving divine necessity. Additionally, I point out that Hasker’s philosophy of language concerning divine names faces problems that cannot be overcome, given the versions of the dilemma of freedom and foreknowledge that motivate LFOT. Thus, contra Hasker, Swinburne, and van Inwagen, open theism necessitates the alethic openness of the future. (shrink)

The idea that some of God's past beliefs depend on our future actions has a long history, going back to Origen in the third century CE. However, it is not always clear what this idea amounts to, since it is not always clear what kind of dependence is at issue. This paper surveys five different interpretations of dependence and, in each case, considers the implications for the debate over theological fatalism. Along the way, we discuss a number of related issues, (...) including the nature of explanation, the scope of metaphysical grounding, and the possibility of backward causation. (shrink)

If God is omniscient and exhaustive knowledge of the future is possible, then God knows (and in fact knew a long time ago) what we will do in the future. But is this compatible with our future actions being free? I address this question by responding to an argument that claims that these things are incompatible. At the heart of this incompatibility argument is the idea that God’s past beliefs about our future actions are “accidentally necessary”—can’t be changed—and that this (...) necessity transfers to our actions. I consider four main responses to the argument: Brian Davies’ claim that God’s past beliefs about our future actions are properly characterised as beliefs about what we will freely do; Alvin Plantinga’s view—stemming from the work of William of Ockham—that God’s past beliefs about our future actions aren’t wholly about the past and so aren’t accidentally necessary; Trenton Merricks’ idea that our having a choice about God’s past beliefs doesn’t require us to be able to change the past; and Alfred Freddoso’s claim that the accidental necessity of God’s beliefs doesn’t transfer to our actions. My response, like that of Merricks, focuses on the idea that God’s past beliefs are dependent on, and to be explained in terms of, our future actions; rather than vice versa. I support this view by appealing to the idea that God’s foreknowledge is simple (an idea I defend against several William Hasker—inspired objections). I argue that neither God’s beliefs, nor their accidental necessity, should be thought of as a threat to our freedom; and that in any event, the accidental necessity of God’s beliefs isn’t something that can coherently be thought to transfer to our actions. I conclude that God’s past beliefs about our future actions are perfectly compatible with our freedom. (shrink)