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  1. R. A. Sharpe. The Moral Case Against Religious Belief. (London: SCM Press, 1997.) Pp. 102. £7.95 Pbk.B. A. - 1998 - Religious Studies 34 (2):231-234.
  2. Paul Rooney. Divine Command Morality. (Aldershot: Avebury, 1996.) Pp. 128. £32.50.B. A. - 1998 - Religious Studies 34 (2):231-234.
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  3. Causality and Human Freedom in Malebranche.Fred Ablondi - 1996 - Philosophy and Theology 9 (3-4):321-331.
    In that it holds God to be the only true efficient cause, Malebranche’s occasionalism would seem to deny human freedom and to make God responsible for our sins. I argue that Malebranche’s occasionalism must be considered within its Cartesian framework; once one understands what it is to be an occasional cause in this context, Malebranche can be seen as saving a place for human freedom, and he can consistently hold that we are morally responsible for our actions.
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  4. Plantinga on “Felix Culpa”.Marilyn McCord Adams - 2008 - Faith and Philosophy 25 (2):123-140.
    In “Supralapsarianism, or ‘O Felix Culpa,’” Alvin Plantinga turns from defensive apologetics to the project of Christian explanation and offers a supralapsarian theodicy: the reason God made us in a world like this is that God wanted to create a world including the towering goods of Incarnation and atonement—goods which are appropriate only in worlds containing a sufficient amount of sin, suffering, and evil as well. Plantinga’s approach makes human agents and their sin, suffering and evil, instrumental means to the (...)
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  5. Problems of Evil.Marilyn McCord Adams - 1988 - Faith and Philosophy 5 (2):121-143.
    The argument that(1) God exists, and is omniscient, omnipotent, and perfectly goodand(2) Evil existsare logically incompatible, can be construed aporetically (as generating a puzzle and posing the constructive challenge of finding a solution that displays their compatibility) or atheologically (as a positive proof of the non-existence of God). I note that analytic philosophers of religion over the last thirty years or so have focused on the atheological deployment of the argument from evil, and have met its onslaughts from the posture (...)
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  6. Duns Scotus on the Goodness of God.Marilyn McCord Adams - 1987 - Faith and Philosophy 4 (4):486-505.
    Over the past thirty years, analytical philosophers of religion have confronted the problem of evil in the guise of the atheistic argument from evil against the existence of God. Many have met it from the posture of defense, constructing logically possible morally sufficient reasons for divine permission of evils from the materials of religion-neutral value-theory. At best, such defenses vindicate divine goodness along the dimension “producer of global goods,” while neglecting the religiously more relevant dimension of His goodness to individual (...)
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  7. Abraham's Dilemma.Robert Adams - 2003 - Finite and Infinite Goods.
    This chapter addresses the greatest fear about divine commands – that God may command something evil – focusing on a modernized version of Genesis 22, in which Abraham finds it difficult to reject any of the following jointly incompatible beliefs: whatever God commands is not morally wrong to do, God commands me to kill my son as a sacrifice, such human sacrifice is morally wrong. It argues that divine command theorists should not reject but that in any cultural and religious (...)
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  8. Must God Create the Best?Robert Merrihew Adams - 1972 - Philosophical Review 81 (3):317-332.
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  9. What Euthyphro Should Have Said.William P. Alston - 2002 - In William Lane Craig (ed.), Philosophy of Religion: A Reader and Guide. Edinburgh University Press. pp. 283-298.
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  10. On Evil.Thomas Aquinas - 2003 - Oup Usa.
    The De Malo represents some of Aquinas' most mature thinking on goodness, badness, and human agency. In it he examines the full range of questions associated with evil: its origin, its nature, its relation to good, and its compatability with the existence of an omnipotent, benevolent God. This edition offers Richard Regan's new, clear readable English translation, based on the Leonine Commission's authoritative edition of the Latin text. Brian Davies has provided an extensive introduction and notes.
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  11. Divine Moral Goodness, Supererogation and The Euthyphro Dilemma.Alfred Archer - 2016 - International Journal for Philosophy of Religion 79 (2):147-160.
    How can we make sense of God’s moral goodness if God cannot be subject to moral obligations? This question is troubling for divine command theorists, as if we cannot make sense of God’s moral goodness then it seems hard to see how God’s commands could be morally good. Alston argues that the concept of supererogation solves this problem. If we accept the existence of acts that are morally good but not morally required then we should accept that there is no (...)
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  12. Divine Command Morality and the Autonomy of Ethics.Robert Audi - 2007 - Faith and Philosophy 24 (2):121-143.
    This paper formulates a kind of divine command ethical theory intended to comport with two major views: that basic moral principles are necessary truths and that necessary truths are not determined by divine will. The theory is based on the possibility that obligatoriness can be a theological property even if its grounds are such that the content of our obligations has a priori limits. As developed in the paper, the proposed divine command theory is compatible with the centrality of God (...)
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  13. Evil and a Finite God.David Basinger - 1987 - Philosophy Research Archives 13:285-287.
    P.J. McGrath has recently challenged the standard claim that to escape the problem of evil one need only alter one’s conception of God by limiting his power or his goodness. If we assume that God is infinitely good but not omnipotent, then God can scarcely be a proper object of worship. And if we assume that if God is omnipotent but limited in goodness, he becomes a moral monster. Either way evil remains a problem for theistic belief. I argue that (...)
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  14. In What Sense Must God Be Omnibenevolent?David Basinger - 1983 - International Journal for Philosophy of Religion 14 (1):3 - 15.
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  15. The Grounds of Worship.Tim Bayne & Yujin Nagasawa - 2006 - Religious Studies 42 (3):299-313.
    Although worship has a pivotal place in religious thought and practice, philosophers of religion have had remarkably little to say about it. In this paper we examine some of the many questions surrounding the notion of worship, focusing on the claim that human beings have obligations to worship God. We explore a number of attempts to ground our supposed duty to worship God, and argue that each is problematic. We conclude by examining the implications of this result, and suggest that (...)
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  16. Teologia depois da Shoah: A Crítica de Hans Jonas à Teodiceia.Cristina Beckert - 2001 - Revista Portuguesa de Filosofia 57 (4):733 - 744.
    O presente artigo pretende mostrar até que ponto a teologia judaica – aqui protagonizada por Hans Jonas–é obrigada a rever os atributos divinos depois da Shoah, evento onde o mal eclode em toda a sua positividade e excessividade. Através de uma narrativa mítica, de uma argumentação racional por um lado, e teológico-religiosa, por outro, Jonas conclui com uma afirmação da impossibilidade de conciliar a omnipotência divina com o mal, optando antes pela imagem de um Deus impotente, entregue ao devir mundano (...)
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  17. Logical Problem of Evil.James R. Beebe - 2003 - Internet Encyclopedia of Philosophy.
    The existence of evil and suffering in our world seems to pose a serious challenge to belief in the existence of a perfect God. If God were all-knowing, it seems that God would know about all of the horrible things that happen in our world. If God were all-powerful, God would be able to do something about all of the evil and suffering. Furthermore, if God were morally perfect, then surely God would want to do something about it. And yet (...)
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  18. Divine Responsibility Without Divine Freedom.Michael Bergmann & J. A. Cover - 2006 - Faith and Philosophy 23 (4):381-408.
    Adherents of traditional western Theism have espoused CONJUNCTION: God is essentially perfectly good and God is thankworthy for the good acts he performs . But suppose that (i) God’s essential perfect goodness prevents his good acts from being free, and that (ii) God is not thankworthy for an act that wasn’t freely performed.
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  19. The Normatively Relativised Logical Argument From Evil.John Bishop & Ken Perszyk - 2011 - International Journal for Philosophy of Religion 70 (2):109-126.
    It is widely agreed that the ‘Logical’ Argument from Evil (LAFE) is bankrupt. We aim to rehabilitate the LAFE, in the form of what we call the Normatively Relativised Logical Argument from Evil (NRLAFE). There are many different versions of a NRLAFE. We aim to show that one version, what we call the ‘right relationship’ NRLAFE, poses a significant threat to personal-omniGod-theism—understood as requiring the belief that there is an omnipotent, omniscient, perfectly good person who has created our world—because it (...)
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  20. Non-Moral Evil and the Free Will Defense.Kenneth Boyce - 2011 - Faith and Philosophy 28 (4):371-384.
    Paradigmatic examples of logical arguments from evil are attempts to establish that the following claims are inconsistent with one another: (1) God is omnipotent, omniscient and wholly good. (2) There is evil in the world. Alvin Plantinga’s free will defense resists such arguments by providing a positive case that (1) and (2) are consistent. A weakness in Plantinga’s free will defense, however, is that it does not show that theism is consistent with the proposition that there are non-moral evils in (...)
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  21. The Free Will Defense Refuted and God's Existence Disproved.Raymond D. Bradley - 2007 - Internet Infidels Modern Library.
    1. The Down Under Logical Disproof of the Theist's God 1.1 Plantinga's Attempted Refutation of the Logical Disproof 1.2 Plantinga Refuted and God Disproved: A Preview 2. Plantinga's Formal Presentation of his Free Will Defense 3. First Formal Flaw: A Non Sequitur Regarding the Consistency of (3) with (1) 4. Further Flaws Regarding the Joint Conditions of Consistency and Entailment 4.1 A Non Sequitur Regarding the Entailment Condition 4.2 Telling the Full Story in Order to Satisfy the Entailment Condition 4.3 (...)
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  22. Loving Nature.Susan Power Bratton - 1993 - Environmental Ethics 15 (1):3-25.
    Christian ethics are usually based on a theology of love. In the case of Christian relationships to nature, Christian environmental writers have either suggested eros as a primary source for Christian love, without dealing with traditional Christian arguments against eros, or have assumed agape (spiritual love or sacrificial love) is the appropriate mode, without defining how agape should function in human relationships with the nonhuman portion of the universe. I demonstrate that God’s love for nature has the same form and (...)
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  23. Divine Impeccability.Vincent Brümmer - 1984 - Religious Studies 20 (2):203 - 214.
    In the Christian tradition it has generally been claimed that God, being perfectly good, has the attribute not only of impeccantia but also of impeccabilitas . Thus, for example, Aquinas held that ‘God is unable to will anything evil. Hence it is evident that God cannot sin’; and according to the Westminster Confession, ‘God,…being holy and righteous, neither is nor can be the author or approver of sin’.
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  24. The All-Powerful, Perfectly Good and Free God.T. Ryan Byerly - forthcoming - Oxford Studies in Philosophy of Religion 8.
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  25. Omnipotence and Sin.W. R. Carter - 1982 - Analysis 42 (2):102 - 105.
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  26. Euthyphro’s "Dilemma", Socrates’ Daimonion and Plato’s God.Timothy Chappell - 2010 - European Journal for Philosophy of Religion 2 (1):39 - 64.
    In this paper I start with the familiar accusation that divine command ethics faces a "Euthyphro dilemma". By looking at what Plato’s ’Euthyphro’ actually says, I argue that no such argument against divine-command ethics was Plato’s intention, and that, in any case, no such argument is cogent. I then explore the place of divine commands and inspiration in Plato’s thought more generally, arguing that Plato sees an important epistemic and practical role for both.
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  27. Progress and the Argument From Evil.Stephen R. L. Clark - 2004 - Religious Studies 40 (2):181-192.
    The argument from evil, though it is the most effective rhetorical argument against orthodox theism, fails to demonstrate its conclusion, since we are unavoidably ignorant whether there is more evil than could possibly be justified. That same ignorance infects any claims to discern a divine purpose in nature, as well as recent attempts at a broadly Irenaean theodicy. Evolution is not, on neo-Darwinian theory, intellectually, morally, or spiritually progressive in the way that some religious thinkers have supposed. To suppose so, (...)
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  28. How Could Prayer Make a Difference? Discussion of Scott A. Davison, Petitionary Prayer: A Philosophical Investigation.Caleb Murray Cohoe - 2018 - European Journal for Philosophy of Religion 10 (2):171-185.
    I critically respond to Scott A. Davison, Petitionary Prayer: A Philosophical Investigation. I attack his Contrastive Reasons Account of what it takes for a request to be answered and provide an alternative account on which a request is answered as long as it has deliberative weight for the person asked. I also raise issues with Davison’s dismissive treatment of direct divine communication. I then emphasize the importance of value theory for addressing the puzzles of petitionary prayer. Whether a defense of (...)
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  29. Morality and Meaning Without God, Another Failed Attempt: A Review Essay on 'Atheism, Morality, and Meaning'.Paul Copan - 2004 - Philosophia Christi 6 (2):295 - 304.
    Atheist Michael Martin’s book ’Atheism, Morality, and Meaning’ attempts to defend the possibility of a naturalistic basis for morality and meaning; God (particularly the Christian God) is unnecessary to ground meaning, ethics, rights, moral obligation and motivation. Martin’s flawed arguments rely heavily on epistemological criteria rather than on (the far more critical) ontological grounding: why think personhood, obligation, and objective moral values should emerge from mindless, impersonal valueless processes? Martin’s arguments regarding Christian ethics, salvation, and atonement are problematic in various (...)
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  30. Heaven and Philosophy.Simon Cushing (ed.) - 2017 - Lanham, MD: Lexington Books.
    This volume is a collection of essays analyzing different issues concerning the nature, possibility, and desirability of heaven as understood by the Abrahamic faiths of Judaism, Christianity. and Islam. Topics include whether or not it is possible that a mortal could, upon bodily death, become an inhabitant of heaven without loss of identity, where exactly heaven might be located, whether or not everyone should be saved, or if there might be alternative destinations (including some less fiery versions of Hell). Chapter (...)
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  31. Intelligent Design and the Problem of Evil.William Dembski - manuscript
    Intelligent design—the idea that a designing intelligence plays a substantive and empirically significant role in the natural world—no longer sits easily in our intellectual environment. Science rejects it for invoking an unnecessary teleology. Philosophy rejects it for committing an argument from ignorance. And theology rejects it for, as Edward Oakes contends, making the task of theodicy impossible.1 I want in this lecture to address all these concerns but especially the last. For many thinkers, particularly religious believers, intelligent design exacerbates the (...)
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  32. Human Goodness: Pragmatic Variations on Platonic Themes. By Paul Schollmeier.Raymond Dennehy - 2010 - Heythrop Journal 51 (2):350-351.
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  33. Wynn, Mark. God and Goodness: A Natural Theological Perspective.Lawrence Dewan - 2001 - Review of Metaphysics 54 (4):954-955.
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  34. Objective Morality and Perfect Being Theology: Three Views.Daniel A. Dombrowski - 2008 - American Journal of Theology and Philosophy 29 (2):205 - 221.
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  35. God's Moral Goodness and Supererogation.Drummond Young Elizabeth - 2013 - International Journal for Philosophy of Religion 73 (2):83-95.
    What do we understand by God’s goodness? William Alston claims that by answering this question convincingly, divine command theory can be strengthened against some major objections. He rejects the idea that God’s goodness lies in the area of moral obligations. Instead, he proposes that God’s goodness is best described by the phenomenon of supererogation. Joseph Lombardi, in response, agrees with Alston that God does not have moral obligations but says that having rejected moral obligation as the content of divine goodness, (...)
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  36. Murdoch and Levinas on God and Good.Fiona Ellis - 2009 - European Journal for Philosophy of Religion 1 (2):63 - 87.
    Murdoch and Levinas both believe that our humanity requires us to suppress our natural egoism and to be morally responsive to others. Murdoch insists that while such a morality presupposes a ’transcendent background’, God should be kept out of the picture altogether. By contrast, Levinas argues that, in responding morally to others, we make contact with God (though not the God of traditional Christianity) and that in doing so we become more God-like. I attempt to clarify their agreements and differences, (...)
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  37. Alternative Possibilities and the Free Will Defence.Andrew Eshleman - 1997 - Religious Studies 33 (3):267-286.
    The free will defence attempts to show that belief in an omnibenevolent, omnipotent, and omniscient God may be rational, despite the existence of evil. At the heart of the free will defence is the claim that it may be impossible, even for an omnibenevolent, omnipotent, and omniscient God, to bring about certain goods without the accompanying inevitability, or at least overwhelming probability, of evil. The good in question is the existence of free agents, in particular, agents who are sometimes free (...)
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  38. Divine Commands and Moral Obligation.Evan Fales - 2010 - Philo 13 (2):151 - 166.
    A popular proof for the existence of God assumes that there are objective moral duties, arguing that this can only be explained by there being a supreme law-giver, namely God. The upshot is either a Divine command theory (DCT) -- or something similar -- or a natural-law theory. I discuss two prominent theories, Robert Adams’s DCT and Stephen Evans’s hybrid DCT/natural-law theory. I argue that they suffer from fatal difficulties. Natural-law theories are plausible, if God exists, but can’t be used (...)
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  39. God Is Love, Therefore There Is Evil.Gene Fendt - 1995 - Philosophy and Theology 9 (1/2):3-12.
    This paper attempts to explicate the philosophical and theological premisses involved in Fr. Paneloux’s second sermon in Camus’ The Plague. In that sermon Fr. Paneloux says that the suffering of children is our bread of affliction. The article shows where one must start in order to get to that point, and what follows from it. Whether or not the argument given should be called a theodicy or a reductio ad absurdum of religious belief is an open question for a philosopher, (...)
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  40. Preferential Divine Love (Or, Why God Loves Some People More Than Others).Shawn Floyd - 2009 - Philosophia Christi 11 (2):359-376.
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  41. Divine Freedom and Free Will Defenses.W. Paul Franks - 2015 - Heythrop Journal 56 (1):108-119.
    This paper considers a problem that arises for free will defenses when considering the nature of God's own will. If God is perfectly good and performs praiseworthy actions, but is unable to do evil, then why must humans have the ability to do evil in order to perform such actions? This problem has been addressed by Theodore Guleserian, but at the expense of denying God's essential goodness. I examine and critique his argument and provide a solution to the initial problem (...)
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  42. On Privileging God's Moral Goodness.Eric Funkhouser - 2006 - Faith and Philosophy 23 (4):409-422.
    Prima facie, there is an incompatibility between God’s alleged omnipotence and impeccability. I argue that this incompat- ibility is more than prima facie. Attempts to avoid this appearance of incompatibility by allowing that there are commonplace states of affairs that an omnipotent being cannot bring about are unsuc- cessful. Instead, we should accept that God is not omnipotent. This is acceptable since it is a mistake to hold that omnipotence is a perfection. God’s moral perfection should be privileged over God’s (...)
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  43. Blameworthiness, Love, and Strong Divine Sovereignty.Peter Furlong - 2017 - Sophia 56 (3):419-433.
    In this paper, I explore some problems faced by those who endorse what I will call strong divine sovereignty. According to this view, every worldly event is guaranteed by God’s causal activity. The first problem this view faces is that it seems to make God morally blameworthy. I explore several possible ways for defenders of SDS to avoid this conclusion. Unfortunately, however, each of these solutions leaves another problem intact: if SDS is true, then it appears that God is not (...)
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  44. Is God the Cause of Sin?Peter Furlong - 2014 - Faith and Philosophy 31 (4):422-434.
    In this paper I will investigate one way of resolving the apparent tension between the following three propositions, endorsed by some theists: Every worldly event is a consequence guaranteed by God’s unimpedible causal activity, People sin, God is not the cause of sin. In particular, I will examine what I will call the unadorned privation defense, which has roots in Aquinas and continues to find defenders. I will argue that although defenders of this view successfully rebut certain criticisms, their defense (...)
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  45. R. M. Adams's Theodicy of Grace.Richard Gale - 1998 - Philo 1 (1):36-44.
    R. M. Adams’s essay, “Must God Create the Best?” can be interpreted as offering a theodicy for God’s creating morally less perfect beings than he could have created. By creating these morally less perfect beings, God is bestowing grace upon them, which is an unmerited or undeserved benefit. He does so, however, in advance of the free moral misdeeds that render them undeserving. This requires that God have middle knowledge, pace Adams’s version of the Free Will Theodicy, of what would (...)
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  46. Moral Perfection.Laura Garcia - 2008 - In Thomas P. Flint & Michael C. Rea (eds.), The Oxford Handbook of Philosophical Theology. Oxford University Press.
    In the 1970s, Alvin Plantinga made use of the Anselmian concept of God to develop a modal version of Anselm's ontological argument for God's existence. His definition describes the God of perfect-being theology as one that exists necessarily and is essentially omnipotent, omniscient, and morally perfect, and this definition has become standard in discussions about the nature and existence of the God of western theism. Hence, these discussions operate with a relatively thin conception of God, since many of the key (...)
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  47. The Essential Moral Perfection of God: LAURA L. GARCIA.Laura L. Garcia - 1987 - Religious Studies 23 (1):137-144.
    Many theists of a traditional bent have been bothered by the apparent tension between God's essential omnipotence and his essential moral goodness. Nelson Pike draws attention to the conflict between these two attributes in his article ‘Omnipotence and God's Ability to Sin’, and there have been many attempts to respond to it since that time. Most of these responses argue that the essential omnipotence and essential goodness of God are not logically incompatible, so that the traditional conception of God is (...)
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  48. The Essential Moral Perfection of God.Laura L. Garcia - 1987 - Religious Studies 23 (1):137 - 144.
  49. Is Goodness Without God Good Enough?: A Debate on Faith, Secularism, and Ethics.Robert K. Garcia & Nathan L. King (eds.) - 2008 - Rowman & Littlefield.
    Morality and religion: intimately wed, violently opposed, or something else? Discussion of this issue appears in pop culture, the academy, and the media—often generating radically opposed views. At one end of the spectrum are those who think that unless God exists, ethics is unfounded and the moral life is unmotivated. At the other end are those who think that religious belief is unnecessary for—and even a threat to—ethical knowledge and the moral life. -/- This volume provides an accessible, charitable discussion (...)
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  50. Can God Fail to Keep Promises?P. T. Geach - 1977 - Philosophy 52 (199):93 - 95.
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