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  1. God and Eternal Boredom.Vuko Andric & Attila Tanyi - 2017 - Religious Studies 53 (1):51-70.
    God is thought to be eternal. Does this mean that he is timeless? Or is he, rather, omnitemporal? In this paper we want to show that God cannot be omnitemporal. Our starting point, which we take from Bernard Williams’ article on the Makropulos Case, is the intuition that it is inappropriate for persons not to become bored after a sufficiently long sequence of time has passed. If God were omnitemporal, he would suffer from boredom. But God is the greatest possible (...)
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  2. Divine Immutability for Henotheists.Dirk Baltzly - 2016 - Sophia 55 (2):129-143.
    Discussions of divine immutability normally take place against the backdrop of a presupposition of monotheism. This background makes some problems seem especially salient—for instance, does the notion that God is immutable have any implications for God’s relation to time? In what follows, I’ll consider the problem of divine immutability in the context of henotheistic conceptions of god. I take henotheism to be the view that, although there are a plurality of gods, all of them are in some sense dependent upon (...)
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  3. The Importance of God as an Idea.Michael Brodrick - 2012 - Overheard in Seville 30 (30):14-18.
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  4. Divine Omniscience, Immutability, Aseity and Human Free Will.Robert F. Brown - 1991 - Religious Studies 27 (3):285-295.
  5. Does God Change?William Hasker - 2009 - In Steven M. Cahn (ed.), Exploring Philosophy of Religion: An Introductory Anthology. Oxford University Press.
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  6. God's Immutability and the Necessity of Descartes's Eternal Truths.Dan Kaufman - 2005 - Journal of the History of Philosophy 43 (1):1-19.
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  7. Immutability.Brian Leftow - 2008 - Stanford Encyclopedia of Philosophy.
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  8. Simplicity and Immutability in God.William E. Mann - 1983 - International Philosophical Quarterly 23 (3):267-276.
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  9. Trinità per filosofi? Lineamenti di un Teismo Trinitario.Damiano Migliorini - 2014 - Studia Patavina 61:471-482.
    The philosophical thought of Massimo Cacciari and the conceptual issues of « open theism » are two speculative routes apparently very distant from each other. This contribution highlights the common goal in their going to the root of philosophic problems in order to seek an answer: they think of a divine way of becoming explaining the reason of both the reality of the world and the paradoxical reality of human freedom. The two routes tend to converge and recover concepts pertaining (...)
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  10. The End of the Timeless God.R. T. Mullins - 2016 - 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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  11. Simply Impossible: A Case Against Divine Simplicity.R. T. Mullins - 2013 - Journal of Reformed Theology 7 (2):181-203.
    Within contemporary philosophical theology the doctrine of divine simplicity has regained attention. There are several new defenses of simplicity in the literature. One of the more surprising, and troubling, aspects of the contemporary defenses amongst Christian philosophers and theologians is a seeming lack of understanding about how radical the doctrine of divine simplicity truly is. As such, I wish to do a few things in this paper. First, systematically articulate the doctrine of divine simplicity. Second, argue that divine simplicity is (...)
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  12. Divine Immutability.Timothy Pawl - 2009 - The Internet Encyclopedia of Philosophy.
    Divine immutability, the claim that God is immutable, is a central part of traditional Christianity, though it has come under sustained attack in the last two hundred years. This article first catalogues the historical precedent for and against this claim, then discusses different answers to the question, “What is it to be immutable?” Two definitions of divine immutability receive careful attention. The first is that for God to be immutable is for God to have a constant character and to be (...)
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  13. Czy Bóg cierpi? Uwagi polemiczne do artykułu Dariusza Łukasiewicza.Marek Pepliński - 2006 - Filo-Sofija 6 (6):257-266.
    Does God suffer? Some critical remarks on Dariusz Łukasiewicz’s paper ‘The suffering of God and the evil’ (Czy Bóg cierpi? Uwagi polemiczne do artykułu Dariusza Łukasiewicza 'Cierpienie Boga za zło') Author of article argues that Dariusz Łukasiewicz's criticism of Thomas G. Weinandy's book Czy Bóg cierpi?, directed towards three arguments for impassibility of God doesn't defeat Weinandy's theses. There are three reasons of that. First, Łukasiewicz criticism doesn't take into account metaphysical nature of Weinandy's arguments concerning nature of suffering and (...)
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  14. Omniscience, Immutability, and the Divine Mode of Knowing.Thomas D. Sullivan - 1991 - Faith and Philosophy 8 (1):21-35.
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  15. Divine Immutability, Properties and Time.David A. White - 2000 - Sophia 39 (2):70-78.
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