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  1. William Lane Craig, Pantheists in Spite of Themselves? God, Infinity, and Three Contemporary Theologians.
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  2. William Lane Craig & I. Theological Prolegomena (forthcoming). Nominalism and Divine Aseity. Oxford Studies in Philosophy of Religion.
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  3. 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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  4. 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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  5. William Lane Craig (2012). The Blackwell Companion to Science and Christianity. John Wiley & Sons, Ltd.
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  6. William Lane Craig & Iames D. Sinclair (2012). On Non-Singular Space-Times and the Beginning of the Universe. In Yujin Nagasawa (ed.), Scientific Approaches to the Philosophy of Religion. Palgrave Macmillan.
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  7. William Lane Craig (2011). Anti-Molinist Argument. In Ken Perszyk (ed.), Molinism: The Contemporary Debate. Oup Oxford.
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  8. 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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  9. William Lane Craig (2011). Why Are (Some) Platonists so Insouciant? Philosophy 86 (2):213-229.
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  10. Abigail L. Rosenthal, Hallvard Lillehammer, Nml Nathan, William Lane Craig, Roy Sorensen & Christopher Miles Coope (2011). Philoso. Philosophy 86 (336).
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  11. St Augustine, John Bigelow, Craig Bourne, William Lane Craig, Thomas Crisp, Matthew Davidson, Rafael De Clercq, M. Oreste Fiocco, Mark Hinchliff, Simon Keller, Ernâni Magalhães, J. M. E. McTaggart, Trenton Merricks, Ulrich Meyer, L. Nathan Oaklander, Arthur Prior, Hilary Putnam & Dean Zimmerman (2010). Presentism: Essential Readings. Lexington Books.
     
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  12. 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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  13. William Lane Craig (2010). Much Ado About Nothing: A Review Essay on 'The Grand Design'. Philosophia Christi 12 (2):409 - 418.
    While declaring philosophy to be dead, Hawking and Mlodinow are deeply engaged in philosophical speculation. Their treatment of the origin and fine tuning of the universe, though unsympathetic to theism, turns out upon examination to be quite supportive of natural theology.
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  14. William Lane Craig (2010). Reflections On “Uncaused Beginnings”. Faith and Philosophy 27 (1):72-78.
    Graham Oppy’s interesting analysis of the “causal shape” of reality conflates causal ordering with temporal ordering of causes and assigns the wrong causal shape to reality as conceived by many classical theists. His argument for the possibility of uncaused beginnings is also hobbled by his tendency to ignore the crucial issue of the objective reality of tense and temporal becoming. Oppy’s claims that only certain types of things can come into being uncaused at a first moment of time and that (...)
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  15. William Lane Craig (2010). Time and Eternity. In Science and Religion in Dialogue. 683-702.
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  16. William Lane Craig (2010). Science and Religion in Dialogue.
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  17. 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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  18. 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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  19. 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.
  20. 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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  21. William Lane Craig (2009). Vilenkin's Cosmic Vision. Philosophia Christi 11 (1):231 - 238.
    Alexander Vilenkin’s recent book is a wonderful popular introduction to contemporary cosmology. It contains provocative discussions of both the beginning of the universe and the fine-tuning of the universe for intelligent life. Vilenkin is a prominent exponent of the multiverse hypothesis, which features in the book’s title. His defense of this hypothesis depends in a crucial and interesting way on conflating time and space. His claim that his theory of the quantum creation of the universe explains the origin of the (...)
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  22. William Lane Craig & J. P. Moreland (eds.) (2009). The Blackwell Companion to Natural Theology. Blackwell Pub.
    Each of the in-depth essays explores at length a particular theistic argument - from Contingency and Consciousness to Reason and Religious Experience - with the ...
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  23. William Lane Craig (2008). Divine Eternity. In Thomas P. Flint & Michael C. Rea (eds.), The Oxford Handbook of Philosophical Theology. Oxford University Press.
     
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  24. William Lane Craig (2008). The Cosmological Argument. In Paul Copan & Chad V. Meister (eds.), Philosophy of Religion: Classic and Contemporary Issues. Blackwell Pub..
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  25. William Lane Craig (2007). Pięć racji za istnieniem Boga. Filo-Sofija 7 (1(7)):291-315.
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  26. William Lane Craig (2007). Theistic Critiques of Atheism. In Michael Martin (ed.), The Cambridge Companion to Atheism. Cambridge: Cambridge University Press.
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  27. William Lane Craig & Quentin Smith (2007). Einstein, Relativity, and Absolute Simultaneity. In Michael Beaney (ed.), The Analytic Turn: Analysis in Early Analytic Philosophy and Phenomenology. Routledge.
     
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  28. William Lane Craig (2006). Ducking Friendly Fire: Davidson on the Grounding Objection. Philosophia Christi 8:161-166.
     
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  29. William Lane Craig (2006). Flint's Radical Molinist Christology Not Radical Enough. Faith and Philosophy 23 (1):55-64.
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  30. William Lane Craig (2006). J. Howard Sobel on the Kalam Cosmological Argument. Canadian Journal of Philosophy 36 (4):565-84.
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  31. William Lane Craig (2006). Sobel's Acid Bath for Theism: A Review Essay of Jordan Howard Sobel's 'Logic and Theism'. Philosophia Christi 8 (2):481 - 490.
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  32. William Lane Craig (2006). Trinity Monotheism Once More: A Response to Daniel Howard-Snyder. Philosophia Christi 8 (1):101 - 113.
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  33. William Lane Craig & Quentin Smith (eds.) (2006). Absolute Simultaneity. Routledge.
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  34. Mark Coeckelbergh, Mark T. Conard, Aeon J. Skoble, William Lane Craig & Walter Sinnott-Armstrong (2005). Albert A. Anderson, Steven V. Hicks, and Lech Witkowski, Eds., Mythos and Logos. Amsterdam: Rodopi, 2004, 268 Pp.(Indexed). ISBN 90-420-1020, $73.00 (Pb). Kevin Bales, Disposable People. Berkley, Calif.: University of California Press, 2004, 298 Pp.(Indexed). ISBN 0-520-24384-6, $17.95 (Pb). [REVIEW] Journal of Value Inquiry 39:139-141.
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  35. William Lane Craig (2005). Christian Origins and the Question of God, Vol. 3. Faith and Philosophy 22 (2):239-245.
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  36. William Lane Craig (2005). Divine Eternity and the General Theory of Relativity. Faith and Philosophy 22 (5):543-557.
    An examination of time as featured in the General Theory of Relativity, which supercedes Einstein’s Special Theory, serves to rekindle the issue of the existenceof absolute time. In application to cosmology, Einstein’s General Theory yields models of the universe featuring a worldwide time which is the same for all observers in the universe regardless of their relative motion. Such a cosmic time is a rough physical measure of Newton’s absolute time, which is based ontologically in the duration of God’s being (...)
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  37. William Lane Craig (2005). Does the Problem of Material Constitution Illuminate the Doctrine of the Trinity? Faith and Philosophy 22 (1):77-86.
    Michael Rea and Jeffery Brower have offered a provocative new model of the Trinity on the analogy of the Aristotelian solution to the problem of material constitution. Just as a fist and a hand can be distinct entities composed of a common matter and yet numerically the same object, so the persons of the Trinity can be distinct entities (persons) composed of a common "matter" (the divine essence) and yet numerically the same object (God). I express doubts about the degree (...)
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  38. William Lane Craig (2005). Is “Craig's Contentious Suggestion” Really so Implausible? Faith and Philosophy 22 (3):358-362.
    Raymond Van Arragon considers my my suggestion that most of those who never have the opportunity to accept Christ during their earthly lives suffer from transworld damnation, and he offers four different interpretations of that notion. He argues that at least three of these interpretations are such that on them the suggestion becomes implausible. I maintain that once my suggestion is properly understood, then, despite Van Arragon’s misgivings, it ought not to be thought implausible even on the first two, boldest (...)
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  39. 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 make (...)
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  40. William Lane Craig (2004). Wierenga No A-Theorist Either. Faith and Philosophy 21 (1):105-109.
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  41. Copan Paul & William Lane Craig (2004). Creation Out of Nothing. Baker Academic.
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  42. William Lane Craig (2003). Design and the Anthropic Fine-Tuning of the Universe. In Neil A. Manson (ed.), God and Design: The Teleological Argument and Modern Science. Routledge.
    Studies in astrophysical cosmology have served to reveal the incomprehensible fine-tuning of the fundamental constants and cosmological quantities which must obtain if a universe like ours is to be life-permitting. Traditionally, such fine-tuning of the universe for life would have been taken as evidence of divine design. William Dembski’s ’generic chance elimination argument’ provides a framework for evaluating the hypothesis of design with respect to the fine-tuning of the universe. On Dembski’s model the key to a design inference is the (...)
     
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  43. William Lane Craig (2003). Response to David Myers. Religious Studies 39 (4):421-426.
    David Myers's critique of my proposed Molinist solution to the so-called soteriological problem of evil miscontrues that solution in several key respects. Once those misinterpretations are rectified, it emerges that his proffered critique of my Molinist solution is really quite unrelated to that solution, but constitutes instead an independent argument against the tenability of a religious epistemology of evidentialism in the context of Christian orthodoxy.
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  44. 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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  45. William Lane Craig (ed.) (2002). Philosophy of Religion: A Reader and Guide. Rutgers University Press.
    This book is a combined anthology and guide intended for use as a textbook in courses on philosophy of religion. It aims to bring to the student the very best of cutting-edge work on important topics in the field. (publisher, edited).
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  46. William Lane Craig (2002). The Elimination of Absolute Time by the Special Theory of Relativity. In Gregory E. Ganssle & David M. Woodruff (eds.), God and Time: Essays on the Divine Nature. Oxford University Press.
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  47. William Lane Craig (2002). The Kalam Cosmological Argument. In , Philosophy of Religion. Rutgers University Press.
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  48. William Lane Craig (2001). God and the Beginning of Time. International Philosophical Quarterly 41 (1):17-31.
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  49. William Lane Craig (2001). Kvanvig No A-Theorist. Faith and Philosophy 18 (3):377-380.
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