Year:

  1.  8
    Christianity and the Life Story.Brian Scott Ballard - 2021 - Faith and Philosophy 38 (2):205-228.
    Should we understand our lives as stories? Narrativism answers Yes, a view that has recently been the subject of vigorous debate. But what should Christian philosophers make of narrativism? In this essay, I argue that, in fact, narrativism is a commitment of Christian teaching. I argue that there are practices which Christians have decisive reasons to engage in, which require us to see our lives as narratives, practices such as confession and thanksgiving.
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  2.  8
    Thomistic Faith Naturalized? The Epistemic Significance of Aquinas’s Appeal to Doxastic Instinct.Mark Boespflug - 2021 - Faith and Philosophy 38 (2):245-261.
    Aquinas’s conception of faith has been taken to involve believing in a way that is expressly out of keeping with the evidence. Rather than being produced by evidence, the confidence involved in faith is a product of the will’s decision. This causes Aquinas’s conception of faith to look flagrantly irrational. Herein, I offer an interpretation of Aquinas’s position on faith that has not been previously proposed. I point out that Aquinas responds to the threat of faith’s irrationality by explicitly maintaining (...)
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  3.  5
    Barbara H. Fried: Facing Up to Scarcity: The Logic and Limits of Nonconsequentialist Thought. [REVIEW]J. L. A. Donohue - 2021 - Faith and Philosophy 38 (2):274-279.
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  4.  2
    Wm. Curtis Holtzen: The God Who Trusts: A Relational Theology of Divine Faith, Hope, and Love. [REVIEW]Johannes Grössl - 2021 - Faith and Philosophy 38 (2):279-283.
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  5.  2
    Oliver D. Crisp: Approaching the Atonement: The Reconciling Work of Christ. [REVIEW]Alexander Hyun - 2021 - Faith and Philosophy 38 (2):283-288.
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  6.  71
    Evaluating a New Logical Argument From Evil.Bruce Langtry - 2021 - Faith and Philosophy 38 (2):229-244.
    J. L. Schellenberg, in “A New Logical Problem of Evil,” published in The Blackwell Companion to the Problem of Evil, argues that (if God exists) God has, of necessity, a disappreciation of evil, operating at a metalevel in such a way as to give God a non-defeasible reason to rule out actualizing a world containing evil. He also argues that since God’s motive in creating the world is to share with finite beings the good that God experiences prior to creation, (...)
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  7.  5
    Perfect Being Attacked! Jeff Speaks’s The Greatest Possible Being. [REVIEW]Brian Leftow - 2021 - Faith and Philosophy 38 (2):262-273.
    Jeff Speaks’s The Greatest Possible Being criticizes several sorts of perfect being theology. I show that his main discussions target what are really idealizations of actual perfect-being projects. I then focus on whether Speaks’s idealizations match up with the real historical article. I argue that, in one key respect, they do not and that it would be uncharitable to think that one of them does. If the idealizations do not represent what perfect being thinkers have actually been doing, a question (...)
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  8.  16
    God’s Impossible Options.Kenneth L. Pearce - 2021 - Faith and Philosophy 38 (2):185-204.
    According to Michael Almeida, reflections on free will and possibility can be used to show that the existence of an Anselmian God is compatible with the existence of evil. These arguments depend on the assumption that an agent can be free with respect to an action only if it is possible that that agent performs that action. Although this principle enjoys some intuitive support, I argue that Anselmianism undermines these intuitions by introducing impossible options. If Anselmianism is true, I argue, (...)
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  9.  2
    Leibniz on Divine Love.Lucy Sheaf - 2021 - Faith and Philosophy 38 (2):163-184.
    This paper considers two objections which can be levelled against Leibniz’s account of divine love. The first is that he cannot allow that divine love is gracious because he is committed to the view that love is properly proportioned to the perfection perceived in the beloved; the second is that God is cruel to those who are damned and so cannot be said to love all. I argue that Leibniz has the resources to rebut—or at least blunt—each of these objections.
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  10.  2
    Mark S. McLeod-Harrison: Saving the Neanderthals: Sin, Salvation, and Hard Evolution. [REVIEW]James T. Turner - 2021 - Faith and Philosophy 38 (2):288-293.
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  11.  2
    Richard Rice: The Future of Open Theism: From Antecedents to Opportunities. [REVIEW]Greg Welty - 2021 - Faith and Philosophy 38 (2):294-299.
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  12.  28
    On Responsibility and Original Sin: A Molinist Suggestion.Mark B. Anderson - 2021 - Faith and Philosophy 38 (1):5-25.
    A crucial objection to the doctrine of original sin is that it conflicts with a common intuition that agents are morally responsible only for factors under their control. Here, I present an account of moral responsibility by Michael Zimmerman that accommodates that intuition, and I consider it as a model of original sin, noting both attractions and difficulties with the view.
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  13. Heavenly Freedom and Two Models of Character Perfection.Robert J. Hartman - 2021 - Faith and Philosophy 38 (1):45-64.
    Human persons can act with libertarian freedom in heaven according to one prominent view, because they have freely acquired perfect virtue in their pre-heavenly lives such that acting rightly in heaven is volitionally necessary. But since the character of human persons is not perfect at death, how is their character perfected? On the unilateral model, God alone completes the perfection of their character, and, on the cooperative model, God continues to work with them in purgatory to perfect their own character. (...)
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  14. Worship and the Problem of Divine Achievement.John Pittard - 2021 - Faith and Philosophy 38 (1):65-90.
    Gwen Bradford has plausibly argued that one attains achievement only if one does something one finds difficult. It is also plausible that one must attain achievement to be worthy of “agential” praise, praise that is appropriately directed to someone on the basis of things that redound to their credit. These claims pose a challenge to classical theists who direct agential praise to God, since classical theism arguably entails that none of God’s actions are difficult for God. I consider responses to (...)
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  15.  80
    Banez’s Big Problem: The Ground of Freedom.James Dominic Rooney - 2021 - Faith and Philosophy 38 (1):91-112.
    While many philosophers of religion are familiar with the reconciliation of grace and freedom known as Molinism, fewer by far are familiar with that position initially developed by Molina’s erstwhile rival, Domingo Banez (i.e., Banezianism). My aim is to clarify a serious problem for the Banezian: how the Banezian can avoid the apparent conflict between a strong notion of freedom and apparently compatibilist conclusions. The most prominent attempt to defend Banezianism against compatibilism was (in)famously endorsed by Reginald Garrigou-Lagrange. Even if (...)
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  16.  20
    Jeffrey Koperski, Divine Action, Determinism, and Laws of Nature. [REVIEW]Daniel Rubio - 2021 - Faith and Philosophy 38 (1):145-149.
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