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  1. Brian Leftow (forthcoming). Tempting God in Advance. Faith and Philosophy.
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  2. Brian Leftow (2013). God's Deontic Perfection. Res Philosophica 90 (1):69-95.
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  3. Brian Leftow (2012). God and Necessity. Oxford University Press.
    Modal basics -- Some solutions -- Theist solutions -- The ontology of possibility -- Modal truthmakers -- Modality and the divine nature -- Deity as essential -- Against deity theories -- The role of deity -- The biggest bang -- Divine concepts -- Concepts, syntax, and actualism -- Modality: basic notions -- The genesis of secular modality -- Modal reality -- Essences -- Non-secular modalities -- Theism and modal semantics -- Freedom, preference, and cost -- Explaining modal status -- Explaining (...)
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  4. Brian Leftow (2012). On Hasker on Leftow on Hasker on Leftow. Faith and Philosophy 29 (3):334-339.
    William Hasker has rejected my rejection of his criticisms of my “Latin” account of the Trinity. I now reject his rejection.
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  5. Brian Leftow (2012). Time Travel and the Trinity. Faith and Philosophy 29 (3):313-324.
    I have used a time travel story to model the “Latin” version of the Trinity. William Hasker’s “A Leftovian Trinity?” criticizes my arguments. This piece replies.
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  6. Brian Leftow (2011). Composition and Christology. Faith and Philosophy 28 (3):310-322.
    One central claim of orthodox Christianity is that in Jesus of Nazareth, God became man. On Chalcedonian orthodoxy, this involves one person, God the Son, having two natures, divine and human. If He does, one person has two properties, deity and humanity. But the Incarnation also involves concrete objects, God the Son (GS), Jesus’s human body (B) and—I will assume—Jesus’s human soul (S). If God becomes human, GS, B and S somehow become one thing. It would be good to have (...)
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  7. Brian Leftow (2011). God's Impassibility, Immutability, and Eternality. In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press.
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  8. Brian Leftow (2011). God's Omnipotence. In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press.
     
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  9. Brian Leftow (2011). One Step Toward God. Royal Institute of Philosophy Supplement 68 (68):67-103.
    I describe a new argument for the existence of God, and argue one of its steps. En route I criticize class-nominalist theories of attributes, and sketch an alternate theory involving God.
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  10. Brian Leftow (2011). The Humanity of God. In Anna Marmodoro & Jonathan Hill (eds.), The Metaphysics of the Incarnation. Oup Oxford.
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  11. Brian Leftow (2011). Why Perfect Being Theology? International Journal for Philosophy of Religion 69 (2):103-118.
    I display the historical roots of perfect being theology in Greco-Roman philosophy, and the distinctive reasons for Christians to take up a version of this project. I also rebut a recent argument that perfect-being reasoning should lead one to atheism.
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  12. Brian Leftow (2010). Necessity. In Charles Taliaferro & Chad V. Meister (eds.), The Cambridge Companion to Christian Philosophical Theology. Cambridge University Press.
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  13. Brian Leftow (2010). Swinburne on Divine Necessity. Religious Studies 46 (2):141-162.
    Most analytic philosophers hold that if God exists, He exists with broad logical necessity. Richard Swinburne denies the distinction between narrow and broad logical necessity, and argues that if God exists, His existence is narrow-logically contingent. A defender of divine broad logical necessity could grant the latter claim. I argue, however, that not only is God's existence broad-logically necessary, but on a certain understanding of God's relation to modality, it comes out narrow-logically necessary. This piece argues against Swinburne's overall account (...)
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  14. Brian Leftow (2010). Two Trinities: Reply to Hasker. Religious Studies 46 (4):441 - 447.
    William Hasker replies to my arguments against social Trinitarianism, offers some criticism of my own view, and begins a sketch of another account of the Trinity. I reply with some defence of my own theory and some questions about his.
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  15. Brian Leftow (2009). Aquinas, Divine Simplicity and Divine Freedom. In Kevin Timpe & Eleonore Stump (eds.), Metaphysics and God: Essays in Honor of Eleonore Stump. Routledge.
  16. Brian Leftow (2009). Against Deity Theories. Oxford Studies in Philosophy of Religion 2:105-60.
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  17. Brian Leftow (2009). Anselmian Presentism. Faith and Philosophy 26 (3):297-319.
    I rebut four claims made in a recent article by Katherin Rogers. En route I discuss how a timeless God might perceive all of “tensed” time at once.
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  18. Brian Leftow (2009). Jesus and Aquinas. In Paul K. Moser (ed.), Jesus and Philosophy: New Essays. Cambridge University Press.
     
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  19. Brian Leftow (2009). Omnipotence. In Thomas P. Flint & Michael C. Rea (eds.), The Oxford Handbook of Philosophical Theology. Oxford University Press.
     
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  20. Brian Leftow (2009). Soul, Mind, and Brain. In Robert C. Koons & George Bealer (eds.), The Waning of Materialism: New Essays. Oxford University Press.
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  21. Brian Leftow (2008). Divinity and Maximal Greatness. Faith and Philosophy 25 (4):455-461.
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  22. Brian Leftow, Immutability. Stanford Encyclopedia of Philosophy.
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  23. Brian Leftow (2007). Rowe, Aquinas and God's Freedom. Philosophical Books 48 (3):195-206.
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  24. Brian Leftow (2007). Modes Without Modalism. In Peter van Inwagen and Dean Zimmerman (ed.), Persons: Human and Divine. Oxford University Press. 357--375.
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  25. Brian Davies & Brian Leftow (eds.) (2006). Aquinas: Summa Theologiae, Questions on God. Cambridge University Press.
  26. Brian Leftow (2006). Divine Simplicity. Faith and Philosophy 23 (4):365-380.
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  27. Brian Leftow (2006). 11. God and the Problem of Universals. Oxford Studies in Metaphysics 2:325.
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  28. Brian Leftow (2006). Impossible Worlds. Religious Studies 42 (4):393-402.
    Richard Brian Davis offers several criticisms of a semantics I once proposed for subjunctive conditionals with impossible antecedents. I reply to these.
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  29. Brian Leftow (2005). Aquinas on God and Modal Truth. Modern Schoolman 82 (3):171-200.
  30. Brian Leftow (2005). No Best World: Moral Luck. Religious Studies 41 (2):165-181.
    William Rowe and others argue that if ours is a possible world than which there is a better, it follows that God does not exist. If this is correct, then if there is no best possible world, it is not so much as possible that God exist. I reject the key premise of Rowe's argument. The key to seeing that it is false, I suggest, is seeing that God is subject to something fairly called moral luck. In this first part (...)
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  31. Brian Leftow (2005). No Best World: Creaturely Freedom. Religious Studies 41 (3):269-285.
    William Rowe and others argue that if this is a possible world than which there is a better, it follows that God does not exist. I now reject the key premise of Rowe's argument. I do so first within a Molinist framework. I then show that this framework is dispensable: really all one needs to block the better-world argument is the assumption that creatures have libertarian free will. I also foreclose what might seem a promising way around the ‘moral-luck’ counter (...)
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  32. Brian Leftow (2005). Power, Possibilia and Non-Contradiction. Modern Schoolman 82 (4):231-243.
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  33. Brian Leftow (2005). The Ontological Argument. In William J. Wainwright (ed.), The Oxford Handbook of Philosophy of Religion. Oxford University Press.
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  34. Brian Davies & Brian Leftow (eds.) (2004). The Cambridge Companion to Anselm. Cambridge University Press.
    Anselm of Canterbury (1033-1109), Benedictine monk and the second Norman archbishop of Canterbury, is regarded as one of the most important philosophers and theologians of the Middle Ages. The essays in this volume explore all of his major ideas both philosophical and theological, including his teachings on faith and reason, God's existence and nature, logic, freedom, truth, ethics, and key Christian doctrines. There is also discussion of his life, the sources of his thought, and his influence on other thinkers. New (...)
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  35. Brian Leftow (2004). A Latin Trinity. Faith and Philosophy 21 (3):304-333.
    Latin models of the Trinity begin from the existence of one God, and try to explain how one God can be three Persons. I offer an account of this based on an analogy with time-travel. A time-traveler returning to the same point in time repeatedly might have three successive events in his/her life occurring at that one location in public time. So too, God’s life might be such that three distinct parts of His life are always occurring at once, though (...)
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  36. Brian Leftow (2004). Anselm's Perfect Being Theology. In , The Cambridge Companion to Anselm. Cambridge Univ Pr. 132--156.
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  37. Brian Leftow (2004). Eternity and Immutability. In William Mann (ed.), The Blackwell Guide to the Philosophy of Religion. Blackwell Pub..
     
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  38. Brian Leftow (ed.) (2004). The Cambridge Companion to Anselm. Cambridge Univ Pr.
    Anselm of Canterbury (1033-1109), Benedictine monk and the second Norman archbishop of Canterbury, is regarded as one of the most important philosophers and theologians of the Middle Ages. The essays in this volume explore all of his major ideas both philosophical and theological, including his teachings on faith and reason, God's existence and nature, logic, freedom, truth, ethics, and key Christian doctrines. There is also discussion of his life, the sources of his thought, and his influence on other thinkers. New (...)
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  39. Brian Leftow (2003). Aquinas on Attributes. Medieval Philosophy and Theology 11 (01):1-41.
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  40. Brian Leftow (2003). On a Principle of Sufficient Reason. Religious Studies 39 (3):269-286.
    In The Metaphysics of Creation and The Metaphysics of Theism, Norman Kretzmann defends an argument for God's existence which he claims to find in Aquinas. I assess this argument's key premise, a principle of sufficient reason, that: ‘PSR2: Every existing thing has a reason for its existence either in the necessity of its own nature or in the causal efficacy of some other beings’. PSR2 requires God's nature to explain His existence. Kretzmann does not tell us how this explanation is (...)
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  41. Brian Leftow (2002). .
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  42. Brian Leftow (2002). Anselm's Neglected Argument. Philosophy 77 (3):331-347.
    Anselm is commonly credited with two a priori arguments for God's existence, the non-modal argument of Proslogion 2 and a modal argument some find in Proslogion 3. But his Reply to Gaunilo contains a third. The argument as Anselm gives it has flaws, but they are not fatal, and its main premise can serve as the basis of a simpler, stronger argument.
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  43. Brian Leftow (2002). A Timeless God Incarnate. In Stephen T. Davis, Daniel Kendall & Gerald O'Collins (eds.), The Incarnation. Oxford Up. 273--299.
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  44. Brian Leftow (2002). The Eternal Present. In . 21--48.
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  45. Brian Leftow (2001). Souls Dipped in Dust. In Kevin Corcoran (ed.), Soul, Body, and Survival: Essays on the Metaphysics of Human Persons. Cornell University Press. 120--138.
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  46. Brian Leftow (1999). Aquinas on the Infinite. The Proceedings of the Twentieth World Congress of Philosophy 1999:27-38.
    Both Copleston and Duhem—I believe—claim that for Thomas Aquinas, there cannot be an infinity of anything. In this essay I argue that Thomas allows that there can be an infinity of some sorts of item and, more, that there actually are infinities of some items.
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  47. Brian Leftow (1999). Anti Social Trinitarianism. In Trinity, The. Oxford Univ Pr. 203-249.
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  48. Brian Leftow (1999). Trinity, The. Oxford Univ Pr.
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  49. Brian Leftow (1998). Is Christianity True? Hugo A. Meynell London: The Catholic University of America Press, 1994, 149 Pp. [REVIEW] Dialogue 37 (02):395-.
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  50. Brian Leftow (1998). Is Christianity True? Dialogue 37 (2):395-395.
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