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  1. A Classic Defence of Divine Simplicity.Thomas Aquinas - 2000 - In Brian Davies (ed.), Philosophy of Religion: A Guide and Anthology. Oxford University Press.
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  2. An Argument From Divine Beauty Against Divine Simplicity.Matthew Baddorf - forthcoming - Topoi:1-8.
    Some versions of the doctrine of divine simplicity imply that God lacks really differentiated parts. I present a new argument against these views based on divine beauty. The argument proceeds as follows: God is beautiful. If God is beautiful, then this beauty arises from some structure. If God’s beauty arises from a structure, then God possesses really differentiated parts. If these premises are true, then divine simplicity is false. I argue for each of the argument’s premises and defend it against (...)
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  3. Divine Simplicity, Aseity, and Sovereignty.Matthew Baddorf - forthcoming - Sophia:1-16.
    The doctrine of divine simplicity has recently been ably defended, but very little work has been done considering reasons to believe God is simple. This paper begins to address this lack. I consider whether divine aseity or the related notion of divine sovereignty provide us with good reason to affirm divine simplicity. Divine complexity has sometimes been thought to imply that God would possess an efficient cause; or, alternatively, that God would be grounded by God’s constituents. I argue that divine (...)
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  4. The Divine Simplicity.Daniel Bennett - 1969 - Journal of Philosophy 66 (19):628-637.
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  5. A Theistic Argument Against Platonism (and in Support of Truthmakers and Divine Simplicity).Michael Bergmann & Jeffrey E. Brower - 2006 - Oxford Studies in Metaphysics 2:357-386.
    Predication is an indisputable part of our linguistic behavior. By contrast, the metaphysics of predication has been a matter of dispute ever since antiquity. According to Plato—or at least Platonism, the view that goes by Plato’s name in contemporary philosophy—the truths expressed by predications such as “Socrates is wise” are true because there is a subject of predication (e.g., Socrates), there is an abstract property or universal (e.g., wisdom), and the subject exemplifies the property.1 This view is supposed to be (...)
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  6. Difficulties of Simplicity.M. Bradley Cody - unknown
    This paper attempts to show that the doctrine of divine simplicity suffers from difficulties which undermine its plausibility. The main difficulties explored are Plantinga’s problem of double identification, Pruss’ multiple attributes problem, and Schmitt’s co-specificity problem. In more recent years, defenders of the doctrine have offered a way out of these problems by interpreting it in light of a truthmaker account of predication. This paper analyzes this recent defense, among others, and attempts to show that this new interpretation of divine (...)
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  7. Divine Simplicity and Divine Freedom in Maimonides and Gersonides.David Bradshaw - 2012 - Proceedings of the American Catholic Philosophical Association 86:75-87.
    From the standpoint of belief in divine freedom , the medieval Aristotelian understanding of divine simplicity is deeply problematic. This is for two reasons. First, if the divine will and wisdom are identical, it would seem that God’s action must be wholly determined by His rational apprehension of the good. Second, if the divine will is identical with the divine essence, it would seem that for God to be able to do other than He does would mean that the divine (...)
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  8. The Divine Glory and the Divine Energies.David Bradshaw - 2006 - Faith and Philosophy 23 (3):279-298.
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  9. The Concept of the Divine Energies.David Bradshaw - 2006 - Philosophy and Theology 18 (1):93-120.
    The distinction between the divine essence and energies has long been recognized as a characteristic feature of Eastern Orthodox theology, one sharply at odds with traditional Western understandings of divine simplicity. Yet attempts by Orthodox theologians to explain the distinction have sometimes exaggerated its distinctively Orthodox character by a failure to attend to its historical sources. This paper argues that the distinction was a natural and reasonable consequence of the synthesis between Greek philosophy and Biblical thought executed by the Church (...)
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  10. Trinity.Jeffrey Brower - 2004 - In The Cambridge Companion to Abelard. Cambridge University Press.
    This article provides a sympathetic treatment of Abelard’s account of the Christian doctrine of the Trinity. It argues that the key to Abelard’s account lies in his ingenious defense of a form of numerical sameness without identity--a relation whose application to the Trinity he justifies on the grounds that it must be invoked to explain familiar cases of material constitution. The conclusion is that, although Abelard’s discussion provides the resources to establish the coherence of the Trinity, his attempt to reconcile (...)
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  11. Simplicity and Aseity.Jeffrey E. Brower - 2009 - In Thomas P. Flint & Michael C. Rea (eds.), The Oxford Handbook of Philosophical Theology. Oxford University Press. pp. 105-28.
    There is a traditional theistic doctrine, known as the doctrine of divine simplicity, according to which God is an absolutely simple being, completely devoid of any metaphysical complexity. On the standard understanding of this doctrine—as epitomized in the work of philosophers such as Augustine, Anselm, and Aquinas—there are no distinctions to be drawn between God and his nature, goodness, power, or wisdom. On the contrary, God is identical with each of these things, along with anything else that can be predicated (...)
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  12. Making Sense of Divine Simplicity.Jeffrey E. Brower - 2008 - Faith and Philosophy 25 (1):3-30.
    According to the doctrine of divine simplicity, God is an absolutely simple being lacking any distinct metaphysical parts, properties, or constituents. Although this doctrine was once an essential part of traditional philosophical theology, it is now widely rejected as incoherent. In this paper, I develop an interpretation of the doctrine designed to resolve contemporary concerns about its coherence, as well as to show precisely what is required to make sense of divine simplicity.
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  13. Divine Simplicity and Creation of Man in Advance.Miguel Brugarolas - forthcoming - American Catholic Philosophical Quarterly.
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  14. Divine Simplicity and Creation of Man.Miguel Brugarolas - 2017 - American Catholic Philosophical Quarterly 91 (1):29-51.
    The immense distance between God and creatures is a core statement of Gregory of Nyssa’s thought, which makes it distinctive not only in theology, but also in cosmology, anthropology, and spiritual doctrine. For him, the main distinction between beings that articulates all reality is not that of intelligible and sensible, but the one between infinite God and creatures. This paper, dealing with some selected texts regarding the creation of man, points out the main roots of Gregory’s theism: a high comprehension (...)
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  15. Divine Infinity in Thomas Aquinas: I. Philosophico-Theological Background.Robert M. Burns - 1998 - Heythrop Journal 39 (1):57–69.
    A reassessment of Aquinas’s doctrine of divine infinity, particularly in the light of the previous history of the concept within Western philosophy and theology. From the critical perspective provided by this history the central place which has been claimed for it in Aquinas’s thinking is questioned, as are also its originality and coherence. The notion that the doctrine of divine infinity was introduced to Western thought by Judaeo‐Christianity is rejected; from Anaximander onwards it had been a central concept in Greek (...)
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  16. The Divine Simplicity in St Thomas: ROBERT M. BURNS.Robert M. Burns - 1989 - Religious Studies 25 (3):271-293.
    In the Summa Theologiae ‘simplicity’ is treated as pre–eminent among the terms which may properly be used to describe the divine nature. The Question in which Thomas demonstrates that God must be ‘totally and in every way simple’ immediately follows the five proofs of God's existence, preceding the treatment of His other perfections, and being frequently used as the basis for proving them. Then in Question 13 ‘univocal predication' is held to be ‘impossible between God and creatures’ so that at (...)
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  17. The Divine Simplicity in St. Thomas.Robert M. Burns - 1989 - Religious Studies 25 (3):271 - 293.
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  18. Why Persons Cannot Be Properties.T. Ryan Byerly - 2012 - Philosophy and Theology 24 (1):67-83.
    This paper strengthens an argument from Alvin Plantinga against versions of the doctrine of divine simplicity which identify God with each of his properties. Plantinga shows that if properties are causally inefficacious abstracta, then God cannot be one of them—since God is surely causally efficacious. Here I argue that God cannot be even a causally efficacious property. The argument is an important complement to Plantinga’s work, since in the years following the publication of his essay many metaphysicians began to think (...)
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  19. Return to Simplicity.M. Cleophas - 1957 - Renascence 9 (3):166-167.
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  20. Why the One Cannot Have Parts: Plotinus on Divine Simplicity, Ontological Independence, and Perfect Being Theology.Caleb M. Cohoe - forthcoming - Philosophical Quarterly.
    I use Plotinus to present absolute divine simplicity as the consequence of principles about metaphysical and explanatory priority to which most theists are already committed. I employ Phil Corkum’s account of ontological independence as independent status to present a new interpretation of Plotinus on the dependence of everything on the One. On this reading, if something else (whether an internal part or something external) makes you what you are, then you are ontologically dependent on it. I show that this account (...)
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  21. Jonathan Edwards on Divine Simplicity.Oliver D. Crisp - 2003 - Religious Studies 39 (1):23-41.
    In this article I assess the coherence of Jonathan Edwards's doctrine of divine simplicity as an instance of an actus purus account of perfect-being theology. Edwards's view is an idiosyncratic version of this doctrine. This is due to a number of factors including his idealism and the Trinitarian context from which he developed his notion of simplicity. These complicating factors lead to a number of serious problems for his account, particularly with respect to the opera extra sunt indivisa principle. I (...)
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  22. Divine Simplicity: Theistic Reconstruction in Eberhard Juengel's Trinitarian "Glaubenslehre".Paul Jeffry Dehart - 1997 - Dissertation, The University of Chicago
    This study in the thought of an important but difficult thinker centers on his attempt to reformulate the identity of essence and existence characterizing God's being in a way which does justice both to modern self-consciousness and to Christian faith's understanding of the crucified Christ as God's self-identification. The result is an ontology of God's "death" in Jesus which resonates throughout Jungel's thought and positions the Trinity with respect to the traditions of metaphysical theism. ;An initial chapter orients the reader (...)
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  23. Divine Simplicity: Aquinas and the Current Debate.Vincent Michael Dever - 1994 - Dissertation, Marquette University
    This dissertation examines problems concerning divine simplicity. Classical theism maintains in the doctrine of simplicity that God lacks any composition of physical parts, metaphysical principles or logically distinct elements. Thomas Aquinas' sophisticated elaboration of divine simplicity has recently come under attack by prominent thinkers, most notable of which is Alvin Plantinga. These objectors note both instances of incoherence within the doctrine of simplicity as well as its incompatibility with Scripture and its depiction of God. ;The procedure of the dissertation is (...)
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  24. Thomas, Plantinga, Alvin, and the Divine-Simplicity.L. Dewan - 1989 - Modern Schoolman 66 (2):141-151.
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  25. Saint Thomas, Alvin Plantinga, and the Divine Simplicity.Lawrence Dewan - 1989 - Modern Schoolman 66 (2):141-151.
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  26. The Simplicity of the Living God: Aquinas, Barth, and Some Philosophers.Christopher A. Franks - 2005 - Modern Theology 21 (2):275-300.
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  27. Love, Justice, and Divine Simplicity.Everett Fulmer - forthcoming - In Ingolf Dalferth (ed.), Claremont Studies in the Philosophy of Religion: Love and Justice. Mohr Siebeck.
    Love seems to be an inherently biased and partial relation. Justice seems to require the opposite: detached impartiality (think, e.g., of the attributes of a just judge). If these are conceptual facts, then traditional theism is guilty of ascribing inconsistent attributes to God: perfect love and perfect justice. I wish to discuss this apparent paradox below. I argue that detached impartiality is not essential to justice, but is only a means for achieving what is: equality of consideration. And while detached (...)
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  28. The Intelligibility of God's Simplicity in Rational Theology.Yehuda Gellman - 1974 - Philosophia 4 (4):562-563.
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  29. Divine Simplicity, Contingent Truths, and Extrinsic Models of Divine Knowing.W. Matthews Grant - 2012 - Faith and Philosophy 29 (3):254-274.
    A well-known objection to divine simplicity holds that the doctrine is incompatible with God’s contingent knowledge. I set out the objection and reject two problematic solutions. I then argue that the objection is best answered by adopting an “extrinsic model of divine knowing” according to which God’s contingent knowledge, which varies across worlds, does not involve any intrinsic variation in God. Solutions along these lines have been suggested by others. This paper advances the discussion by developing and offering partial defenses (...)
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  30. Jay Wesley Richards: The Untamed God: A Philosophical Exploration of Divine Perfection, Simplicity and Immutability.Jeffrey Green - 2007 - Faith and Philosophy 24 (2):235-238.
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  31. Is Divine Simplicity a Mistake? In Advance.William Hasker - forthcoming - American Catholic Philosophical Quarterly.
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  32. Simplicity and Freedom.William Hasker - 1986 - Faith and Philosophy 3 (2):192-201.
  33. Divine Simplicity and the Eternal Truths in Descartes.Dan Kaufman - 2003 - British Journal for the History of Philosophy 11 (4):553 – 579.
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  34. Logic and Divine Simplicity.Anders Kraal - 2011 - Philosophy Compass 6 (4):282-294.
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  35. Simplicity Made Plainer.Norman Kretzmann - 1987 - Faith and Philosophy 4 (2):198-201.
    The authors try to show that many of the differences between Ross and themselves are only apparent, masking considerable agreement. Among the real disagreements, at least one is over the interpretation of Aquinas’s account of divine simplicity, but the mostcentral disagreement consists in the authors’ claim that their concern was not with a distinction between the way God is and the way he might have been (as Ross suggests) but with the difference between the way God is necessarily and the (...)
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  36. Divine Transcendence.Jonathan Kvanvig - 1984 - Religious Studies 20 (3):377 - 387.
    representations, for the unconditioned transcendent surpasses every possible conception of a being, including even the conception of a Supreme Being... It is the religious function of atheism ever to remind us that the religious act has to do with the unconditioned transcendent, and that the representations of the Unconditioned are not objects concerning whose existence.., a discussion would be possible. The word >God= involves a double meaning: it connotes the unconditioned transcendent, the ultimate, and also an object somehow endowed with (...)
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  37. Cartesian Simplicity.Brian Lang - 2004 - Dissertation, University of Missouri - Columbia
    On several occasions Descartes commits himself to the orthodox theistic doctrine of Divine Attribute Simplicity . On this view God is identical to the members of the set of His essential attributes. So He is identical to omnipotence, omniscience, and the like. This view suffers from the serious defect of entailing that God is identical to the attribute of self-identity and thus that anything which is self-identical must also be omnipotent, omniscient, etc. Moreover, the most prominent contemporary accounts of DAS (...)
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  38. The Shock of Simplicity.Barbara LaRosa - 2013 - Renascence 12 (3):163-164.
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  39. Aquinas, Divine Simplicity and Divine Freedom.Brian Leftow - 2009 - In Kevin Timpe & Eleonore Stump (eds.), Metaphysics and God: Essays in Honor of Eleonore Stump. Routledge.
  40. Divine Simplicity.Brian Leftow - 2006 - Faith and Philosophy 23 (4):365-380.
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  41. Is God an Abstract Object?Brian Leftow - 1990 - Noûs 24 (4):581-598.
    Before Duns Scotus, most philosophers agreed that God is identical with His necessary intrinsic attributes--omnipotence, omniscience, etc. This Identity Thesis was a component of widely held doctrines of divine simplicity, which stated that God exemplifies no metaphysical distinctions, including that between subject and attribute. The Identity Thesis seems to render God an attribute, an abstract object. This paper shows that the Identity Thesis follows from a basic theistic belief and does not render God abstract. If also discusses how one might (...)
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  42. Simplicity and Eternity.Brian Lee Leftow - 1984 - Dissertation, Yale University
    Medieval philosophers distinguished God from all else by calling Him supremely one. Realists about properties affirmed God's special unity by arguing either that God cannot be conceived to be without His properties or that God wholly lacks the real complexity having properties involves. ;This thesis examines the latter, more radical doctrine of divine simplicity. On this doctrine, for all F, what makes God F differs in no way from what makes Him God. ;If all truths about God have the same (...)
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  43. Aquinas on Simplicity: An Investigation Into the Foundations of His Philosophical Theology. By Peter Weigel.Patrick Madigan - 2009 - Heythrop Journal 50 (4):724-725.
  44. Simplicity and Properties: A Reply to Morris.William E. Mann - 1986 - Religious Studies 22 (3/4):343 - 353.
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  45. Simplicity and Properties: A Reply to Morris: WILLIAM E. MANN.William E. Mann - 1986 - Religious Studies 22 (3-4):343-353.
    The doctrine of divine simplicity, the doctrine that God has no physical or metaphysical complexity whatsoever, is not a doctrine designed to induce immediate philosophical acquiescence. There are severe questions about its coherence. And even if those questions can be answered satisfactorily in favour of the doctrine, there remains the question why anyone should accept it. Thomas V. Morris raises both sorts of questions about a version of the doctrine which I have put forward. In the following pages I shall (...)
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  46. Simplicity and Immutability in God.William E. Mann - 1983 - International Philosophical Quarterly 23 (3):267-276.
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  47. Divine Simplicity.William E. Mann - 1982 - Religious Studies 18 (4):451 - 471.
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  48. Divine Simplicity: WILLIAM E. MANN.William E. Mann - 1982 - Religious Studies 18 (4):451-471.
    In The City of God , XI, 10, St Augustine claims that the divine nature is simple because ‘it is what it has’ . We may take this as a slogan for the Doctrine of Divine Simplicity , a doctrine which finds its way into orthodox medieval Christian theological speculation. Like the doctrine of God's timeless eternality, the DDS has seemed obvious and pious to many, and incoherent, misguided, and repugnant to others. Unlike the doctrine of God's timeless eternality, the (...)
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  49. Simplicity’s Deficiency: Al-Ghazali’s Defense of the Divine Attributes and Contemporary Trinitarian Metaphysics.Nicholas Martin - forthcoming - Topoi:1-9.
    I reconstruct and analyze al-Ghazali’s arguments defending a plurality of real divine attributes in The Incoherence of the Philosophers. I show that one of these arguments can be made to engage with and defend Jeffrey E. Brower and Michael C. Rea’s “Numerical Sameness Without Identity” model of the Trinity. To that end, I provide some background on the metaphysical commitments at play in al-Ghazali’s arguments.
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  50. God Without Parts: Divine Simplicity and the Metaphysics of God's Absoluteness. By James E. Dolezal. Pp. Xxii, 240, Eugene, Oregon, Wipf and Stock, 2011, $24.15. [REVIEW]Douglas McDermid - 2016 - Heythrop Journal 57 (6):1039-1040.
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