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Notes

  1. See, for example, Hasker'sGod, Time, and Knowledge (Cornell, 1989), and his well-known “Foreknowledge and Necessity”,Faith and Philosophy 2 (1985): 121–157.

  2. William Hasker (1989) denies that the incompatibility of freedom and foreknowledge is at odds either with the deliverances of reason or with revelational pronouncements. See especially Ch. 3 and Ch. 10. Also see Peter Geach'sProvidence and Evil (Cambridge, 1977) for a like-minded approach to these alleged difficulties.

  3. See A. Kenney'sThe God of the Philosophers (Oxford University Press, 1979), Chapter VII.

  4. Richard Swinburne,The Coherence of Theism (Oxford University Press, 1986), p. 174.

  5. See Geach (1977).

  6. For example, see William L. Craig's “‘No Other Name’: A Middle Knowledge Perspective on the Exclusivity of Salvation Through Christ,”Faith and Philosophy 6 (1989): 172–188; also see Thomas P. Flint's “Middle Knowledge and the Doctrine of Infallibility,” in James E. Tomberlin (ed.),Philosophical Perspectives: Philosophy of Religion, vol. 5 (Atascadero, Calif.: Ridgeview Press, 1991), pp. 373–393, for a deft application of the doctrine of divine middle knowledge to contemporary concerns in philosophical theology. It is important to point out that, mimicking the manner in which Suarez responded to critics of middle knowledge, we also have open to us the option simply to claim that the ability to perform middle actions is an ultimate fact about God which requires no further analysis or explicit metaphysical grounding in terms of further non-counterfactual states of affairs.

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  7. Thomas V. Morris and Christopher Menzel, “Absolute Creation,”American Philosophical Quarterly 23 (1989): 353–361.

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  8. For a penetrating critical examination of this issue, see Scott A. Davison's “Could Abstract Objects Depend Upon God?”Religious Studies 27 (1991): 485–497.

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  9. See Matthew 24:36.

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Howsepian, A.A. Middle actions. Int J Philos Relig 34, 13–28 (1993). https://doi.org/10.1007/BF01316977

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