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Profile: Ryan Mullins (University of Notre Dame, University of St. Andrews, Cambridge University)
  1. R. T. Mullins (2016). The End of the Timeless God. Oxford University Press Uk.
    The End of the Timeless God considers two approaches to the philosophy of time, presentism and eternalism. It is often held that God cannot be timeless if presentism is true, but can be if eternalism is true. R. T. Mullins draws on recent work in the philosophy of time as well as the work of classical Christian thinkers such as Augustine, Anselm, and Aquinas to contend that the Christian God cannot be timeless in either case.
     
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    R. T. Mullins (2015). Flint's 'Molinism and the Incarnation' is Too Radical. Journal of Analytic Theology 3 (2015):109-123.
    In a series of papers, Thomas P. Flint has posited that God the Son could become incarnate in any human person as long as certain conditions are met (Flint 2001a, 2001b). In a recent paper, he has argued that all saved human persons will one day become incarnated by the Son (Flint 2011). Flint claims that this is motivated by a combination of Molinism and orthodox Christology. I shall argue that this is unmotivated because it is condemned by orthodox Christology. (...)
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    R. T. Mullins (2016). The Difficulty with Demarcating Panentheism. Sophia 55 (3):325-346.
    In certain theological circles today, panentheism is all the rage. One of the most notorious difficulties with panentheism lies in figuring out what panentheism actually is. There have been several attempts in recent literature to demarcate panentheism from classical theism, neo-classical theism, open theism, and pantheism. I shall argue that these attempts to demarcate panentheism from these other positions fail. Then I shall offer my own demarcation.
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    R. T. Mullins (2016). Divine Temporality, the Trinity, and the Charge of Arianism. Journal of Analytic Theology 4 (1):267-290.
    Divine temporality is all the rage in certain theological circles today. Some even suggesting that the doctrine of the Trinity entails divine temporality. While I find this claim a bit strong, I do think that divine temporality can be quite useful for developing a robust model of the Trinity. However, not everyone agrees with this. Paul Helm has offered an objection to the so-called Oxford school of divine temporality based on the Christian doctrine of the Trinity. He has argued that (...)
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    R. T. Mullins (2016). Divine Perfection and Creation. Heythrop Journal 57 (1):122-134.
    Proclus (c.412-485) once offered an argument that Christians took to stand against the Christian doctrine of creation ex nihilo based on the eternity of the world and God’s perfection. John Philoponus (c.490-570) objected to this on various grounds. Part of this discussion can shed light on contemporary issues in philosophical theology on divine perfection and creation. First I will examine Proclus’ dilemma and John Philoponus’ response. I will argue that Philoponus’ fails to rebut Proclus’ dilemma. The problem is that presentism (...)
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    R. T. Mullins (2012). Inquiring About God: Selected Essays, Volume, 1 by Nicholas Wolterstorff, Edited by Terence Cuneo; and Practices of Belief: Selected Essays, Volume 2, by Nicholas Wolterstorff, Edited by Terence Cuneo. [REVIEW] Faith and Philosophy 29 (4):478-482.
  7.  6
    R. T. Mullins (2015). Beyond the Control of God? Six Views on the Problem of God and Abstract Objects, Ed. Paul M. Gould. Faith and Philosophy 32 (1):115-121.
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  8. R. T. Mullins (2014). Doing Hard Time: Is God the Prisoner of the Oldest Dimension? Journal of Analytic Theology 2:160-185.
    In this paper I shall consider an objection to divine temporality called “The Prisoner of Time” objection. I shall begin by distinguishing divine timelessness from divine temporality in order to clear up common misunderstandings and caricatures of divine temporality. From there I shall examine the prisoner of time objection and explain why the prisoner of time objection fails to be a problem for the Christian divine temporalist.
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