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  1.  54
    William Lane Craig (2000). The Tensed Theory of Time : A Critical Examination. Kluwer Academic.
    In this book and the companion volume The Tenseless Theory of Time: A Critical Examination, Craig undertakes the first thorough appraisal of the arguments for and against the tensed and tenseless theories of time.
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  2.  72
    William Lane Craig & J. P. Moreland (eds.) (2009). The Blackwell Companion to Natural Theology. Blackwell Pub.
    With the help of in-depth essays from some of the world's leading philosophers, _The Blackwell Companion to Natural Theology_ explores the nature and existence of God through human reason and evidence from the natural world. Provides in-depth and cutting-edge treatment of natural theology's main arguments Includes contributions from first-rate philosophers well known for their work on the relevant topics Updates relevant arguments in light of the most current, state-of-the-art philosophical and scientific discussions Stands in useful contrast and opposition to the (...)
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  3.  80
    William Lane Craig (2002). The Kalam Cosmological Argument. In Tijdschrift Voor Filosofie. Rutgers University Press 383-383.
  4.  19
    William Lane Craig (2001). Time and the Metaphysics of Relativity. Kluwer Academic.
    The larger project of which this volume forms part is an attempt to craft a coherent doctrine of divine eternity and God's relationship to time.
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  5.  18
    J. P. Moreland & William Lane Craig (2003). Philosophical Foundations for a Christian Worldview. Intervarsity Press.
    The authors of this lively and thorough introduction to philosophy from a Christian perspective introduce you to the principal subdisciplines of philosophy, including epistemology, metaphysics, philosophy of science, ethics and philosophy ...
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  6. William Lane Craig & Quentin Smith (1993). Theism, Atheism, and Big Bang Cosmology. Oxford University Press.
    Contemporary science presents us with the remarkable theory that the universe began to exist about fifteen billion years ago with a cataclysmic explosion called "the Big Bang." The question of whether Big Bang cosmology supports theism or atheism has long been a matter of discussion among the general public and in popular science books, but has received scant attention from philosophers. This book sets out to fill this gap by means of a sustained debate between two philosophers, William Lane Craig (...)
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  7. William Lane Craig (2006). J. Howard Sobel on the Kalam Cosmological Argument. Canadian Journal of Philosophy 36 (4):565-84.
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  8. William Lane Craig (1998). Mctaggart's Paradox and the Problem of Temporary Intrinsics. Analysis 58 (2):122–127.
  9.  62
    William Lane Craig (2001). Time and Eternity. Crossway Books.
    This chapter contains sections titled: * Arguments for Divine Timelessness * Arguments for Divine Temporality * Eternity and the Nature of Time * Notes.
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  10. William Lane Craig (1997). In Defense of the Kalam Cosmological Argument. Faith and Philosophy 14 (2):236-247.
    Graham Oppy’s attempt to show that the critiques of the kalam cosmological argument offered by Griinbaum, Davies, and Hawking are successful is predicated upon a misunderstanding of the nature of defeaters in rational belief. Neither Grunbaum nor Oppy succeed in showing an incoherence in the Christian doctrine of creation. Oppy’s attempts to rehabilitate Davies’s critique founders on spurious counter-examples and unsubstantiated claims. Oppy’s defense of Hawking’s critique fails to allay suspicions about the reality of imaginary time and finally results in (...)
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  11. Louise Antony, William Lane Craig, John Hare, Donald C. Hubin, Paul Kurtz, C. Stephen Layman, Mark C. Murphy, Walter Sinnott-Armstrong & Richard Swinburne (2009). Is Goodness Without God Good Enough?: A Debate on Faith, Secularism, and Ethics. Rowman & Littlefield Publishers.
    Is Goodness Without God Good Enough contains a lively debate between William Lane Craig and Paul Kurtz on the relationship between God and ethics, followed by seven new essays that both comment on the debate and advance the broader discussion of this important issue. Written in an accessible style by eminent scholars, this book will appeal to students and academics alike.
     
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  12. William Lane Craig (1991). The Kalam Cosmological Argument and the Hypothesis of a Quiescent Universe. Faith and Philosophy 8 (1):104-108.
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  13. William Lane Craig (2011). Graham Oppy on the Kalam Cosmological Argument. International Philosophical Quarterly 51 (3):303-330.
    Graham Oppy has emerged as one of the kalam cosmological argument’s most formidable opponents. He rejects all four of the arguments drawn from metaphysics and physics for the second premiss that the universe began to exist. He also thinks that we have no good reason to accept the first premiss that everything that begins to exist has a cause. In this response, I hope to show that the kalam cosmological argument is, in fact, considerably stronger than Oppy claims, surviving even (...)
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  14. William Lane Craig & I. Theological Prolegomena (forthcoming). Nominalism and Divine Aseity. Oxford Studies in Philosophy of Religion.
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  15.  44
    William Lane Craig (2010). Taking Tense Seriously in Differentiating Past and Future. Faith and Philosophy 27 (4):451-456.
    Wes Morriston argues that even if we take an endless series of events to be merely potentially, rather than actually, infinite, still no distinction between a beginningless and an endless series of events has been established which is relevant to arguments against the metaphysical possibility of an actually infinite number of things: if a beginningless series is impossible, so is an endless series. The success of Morriston’s argument, however, comes to depend on rejecting the characterization of an endless series of (...)
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  16. William Lane Craig (2001). Wishing It Were Now Some Other Time. Philosophy and Phenomenological Research 62 (1):159-166.
    One of the most serious obstacles to accepting a tenseless view of time is the challenge posed by our experience of tense. A particularly striking example of such experience, pointed out by Schlesinger but largely overlooked in the literature, is the wish felt by probably all of us at some time or other that it were now some other time. Such a wish seems evidently rational to hold, and yet on a tenseless theory of time such a wish must be (...)
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  17. William Lane Craig (1999). A Swift and Simple Refutation of the Kalam Cosmological Argument? Religious Studies 35 (1):57-72.
    John Taylor complains that the "Kalam" cosmological argument gives the appearance of being a swift and simple demonstration of the existence of a Creator of the universe, whereas in fact a convincing argument involving the premiss that the universe began to exist is very difficult to achieve. But Taylor's proffered defeaters of the premisses of the philosophical arguments for the beginning of the universe are themselves typically undercut due to Taylor's inadvertence to alternatives open to the defender of the "Kalam" (...)
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  18. William Lane Craig (1988). Tachyons, Time Travel, and Divine Omniscience. Journal of Philosophy 85 (3):135-150.
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  19. William Lane Craig (1988). Barrow and Tipler on the Anthropic Principle Vs. Divine Design. British Journal for the Philosophy of Science 39 (3):389-395.
    Barrow and Tipler’s contention that the Anthropic Principle is obviously true and removes the need for an explanation of fine-tuning fails because the Principle is trivially true, and only within the context of a World Ensemble, whose existence is not obvious, does a selection effect become significant. Their objections to divine design as an explanation of fine-tuning are seen to be misconceived.
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  20. William Lane Craig (1997). Hartle-Hawking Cosmology and Atheism. Analysis 57 (4):291 - 295.
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  21. William Lane Craig (1986). God, Creation and Mr Davies. British Journal for the Philosophy of Science 37 (2):163-175.
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  22.  20
    William Lane Craig (2016). Bernulf Kanitscheider. Natur Und Zahl: Die Mathematisierbarkeit der Welt [Nature and Number: The Mathematizability of the World]. Berlin: Springer Verlag, 2013. ISBN: 978-3-642-37707-5 ; 978-3-642-37708-2 . Pp. Vii + 385. [REVIEW] Philosophia Mathematica 24 (1):136-141.
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  23.  47
    William Lane Craig (2001). Middle Knowledge, Truth-Makers, and the "Grounding Objection". Faith and Philosophy 18 (3):337-352.
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  24.  83
    William Lane Craig (2004). God?: A Debate Between a Christian and an Atheist. Oxford University Press.
    The question of whether or not God exists is endlessly fascinating and profoundly important. Now two articulate spokesmen--one a Christian, the other an atheist--duel over God's existence in a lively and illuminating battle of ideas. In God?, William Lane Craig and Walter Sinnott-Armstrong bring to the printed page two debates they held before live audiences, preserving all the wit, clarity, and immediacy of their public exchanges. With none of the opaque discourse of academic logicians and divinity-school theologians, the authors (...)
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  25.  51
    William Lane Craig (2010). God, Time, and Infinity. In Science and Religion in Dialogue. Wiley-Blackwell 671--682.
    This chapter contains sections titled: * The Fundamental Question * 1 Whatever Begins to Exist Has a Cause * 2 The Universe Began To Exist * 3 The Cause of the Universe * Notes.
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  26.  41
    William Lane Craig (1989). ‘No Other Name’: A Middle Knowledge Perspective on the Exclusivity of Salvation Through Christ. Faith and Philosophy 6 (2):172-188.
    The conviction ofthe New Testament writers was that there is no salvation apart from Jesus. This orthodox doctrine is widely rejected today because God’s condemnation of persons in other world religions seems incompatible with various attributes of God.Analysis reveals the real problem to involve certain counterfactuals of freedom, e.g., why did not God create a world in which all people would freely believe in Christ and be saved? Such questions presuppose that God possesses middle knowledge. But it can be shown (...)
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  27.  59
    William Lane Craig (2001). God and the Beginning of Time. International Philosophical Quarterly 41 (1):17-31.
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  28.  28
    William Lane Craig (2006). Trinity Monotheism Once More: A Response to Daniel Howard-Snyder. Philosophia Christi 8 (1):101 - 113.
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  29.  63
    William Lane Craig (2014). God and Necessity. By Brian Leftow. Oxford: Oxford University Press, 2012, 575 Pp., £62.50 ISBN 978-0-19-926335-6. [REVIEW] Philosophy 89 (1):171-176.
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  30.  49
    William Lane Craig (1997). Is Presentness a Property? American Philosophical Quarterly 34 (1):27 - 40.
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  31.  44
    William Lane Craig (2010). The End of the World. In Science and Religion in Dialogue. Wiley-Blackwell 703--719.
    This chapter contains sections titled: * Physical Eschatology * Theological Eschatology * Thermodynamic Evidence of Creation * Escaping Creation * Christian Theological Eschatology * Notes.
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  32.  74
    William Lane Craig & David P. Hunt (2013). Perils of the Open Road. Faith and Philosophy 30 (1):49-71.
    Open theists deny that God knows future contingents. Most open theists justify this denial by adopting the position that there are no future contingent truths to be known. In this paper we examine some of the arguments put forward for this position in two recent articles in this journal, one by Dale Tuggy and one by Alan Rhoda, Gregory Boyd, and Thomas Belt. The arguments concern time, modality, and the semantics of ‘will’ statements. We explain why we find none of (...)
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  33. William Lane Craig (2001). Prof. Grünbaum on the ‘Normalcy of Nothingness’ in the Leibnizian and Kalam Cosmological Arguments. British Journal for the Philosophy of Science 52 (2):371-386.
  34. William Lane Craig (1978). A Further Critique of Reichenbach's Cosmological Argument. International Journal for Philosophy of Religion 9 (1):53 - 60.
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  35.  9
    William Lane Craig (2006). Flint's Radical Molinist Christology Not Radical Enough. Faith and Philosophy 23 (1):55-64.
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  36.  34
    William Lane Craig (2011). Why Are Platonists so Insouciant? Philosophy 86 (2):213-229.
    Some platonists truly agonize over the ontological commitments which their platonism demands of them. Peter van Inwagen, for example, confesses candidly, I am happy to admit that I am uneasy about believing in the existence of ???causally irrelevant??? objects. The fact that abstract objects, if they exist, can be neither causes or [ sic ] effects is one of the many features of abstract objects that make nominalism so attractive. I should very much like to be a nominalist, but I (...)
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  37. William Lane Craig (2006). Ducking Friendly Fire: Davidson on the Grounding Objection. Philosophia Christi 8 (1):161-166.
     
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  38.  88
    William Lane Craig (1985). Was Thomas Aquinas a B-Theorist of Time? New Scholasticism 59 (4):475-483.
  39.  43
    William Lane Craig (1998). Creation and Conservation Once More. Religious Studies 34 (2):177-188.
    God is conceived in the Western theistic tradition to be both the Creator and Conservor of the universe. These two roles were typically classed as different aspects of creation, originating creation and continuing creation. On pain of incoherence, however, conservation needs to be distinguished from creation. Contrary to current analyses (such as Philip Quinn's), creation should be explicated in terms of God's bringing something into being, while conservation should be understood in terms of God's preservation of something over an interval (...)
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  40.  47
    William Lane Craig (1996). The New B-Theory's Tu Quoque Argument. Synthese 107 (2):249 - 269.
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  41.  95
    William Lane Craig (1998). Divine Timelessness and Personhood. International Journal for Philosophy of Religion 43 (2):109-124.
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  42.  22
    William Lane Craig (1994). A Response to Grünbaum on Creation and Big Bang Cosmology. Philosophia Naturalis 31 (2):247.
  43.  36
    William Lane Craig (1998). The Tensed Vs. Tenseless Theory of Time: A Watershed for the Conception of Divine Eternity. In Robin Le Poidevin (ed.), Questions of Time and Tense. Oxford University Press
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  44.  67
    William Lane Craig (1987). The Anthropic Cosmological Principle. International Philosophical Quarterly 27 (4):437-447.
  45. William Lane Craig (1999). Oaklander on Mctaggart and Intrinsic Change. Analysis 59 (4):319–320.
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  46. William Lane Craig (1986). Temporal Necessity; Hard Facts/Soft Facts. International Journal for Philosophy of Religion 20 (2/3):65 - 91.
    In conclusion, then, the notion of temporal necessity is certainly queer and perhaps a misnomer. It really has little to do with temporality per se and everything to do with counterfactual openness or closedness. We have seen that the future is as unalterable as the past, but that this purely logical truth is not antithetical to freedom or contingency. Moreover, we have found certain past facts are counterfactually open in that were future events or actualities to be other than they (...)
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  47. St Augustine, John Bigelow, Craig Bourne, William Lane Craig, Thomas Crisp, Matthew Davidson, Rafael De Clercq, M. Oreste Fiocco, Mark Hinchliff, Simon Keller, J. M. E. McTaggart, Trenton Merricks, Ulrich Meyer, Arthur Prior, Hilary Putnam & Dean Zimmerman (2010). Presentism: Essential Readings. Lexington Books.
    Presentism: Essential Readings contains writings—classic and contemporary—that acquaint the reader with different versions of presentism, standard philosophical and scientific objections to presentism, and their attempted solutions. Detailed introductions to each part of the book make the discussions accessible to students and those unfamiliar with this fascinating and controversial philosophy.
     
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  48.  61
    William Lane Craig (1990). 'What Place, Then, for a Creator?': Hawking on God and Creation. British Journal for the Philosophy of Science 41 (4):473-491.
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  49.  8
    William Lane Craig (1990). Divine Foreknowledge and Human Freedom. London: E. J. Brill.
  50.  40
    William Lane Craig (2009). 'Noli Me Tangere': Why John Meier Won't Touch the Risen Lord. Heythrop Journal 50 (1):91-97.
    John Meier distinguishes ‘the real Jesus’ from ‘the historical Jesus’. Meier claims that whatever happened to the real Jesus after his death, his resurrection cannot belong to the historical Jesus because that event is in principle not open to the observation of any observer. But why think that the resurrection is not observable in this way? Meier finds justification in Gerald O'Collins' view that although the resurrection of Jesus is a real event, it is not an event in space and (...)
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