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  1.  6
    An Actual-Sequence Theology.John Martin Fischer - 2022 - Roczniki Filozoficzne 70 (1):49-78.
    In this paper I develop a sketch of an overall theology that dispenses with “alternative-possibilities” freedom in favor of “actual-sequence” freedom. I hold that acting freely does not require freedom to do otherwise, and that acting freely is the freedom component of moral responsibility. Employing this analytical apparatus, I show how we can offer various important elements of a theology that employs only the notion of acting freely. I distinguish my approach from the important development of Open Theism by William (...)
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  2. Some Musings About William Hasker’s Philosophy of Mind.Stewart Goetz - 2022 - Roczniki Filozoficzne 70 (1):37-48.
    While William Hasker and I for the most part broadly agree in our opposition to much of the contemporary philosophical community concerning issues in the philosophy of mind that he discusses in his book, there are nevertheless seemingly some domestic disputes between him and me about certain matters concerning the nature of events involving the self. In this paper, I will focus on two of these disagreements. The first disagreement concerns Hasker’s treatment of what is widely known today as the (...)
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  3.  2
    William Hasker’s Bibliography.William Hasker - 2022 - Roczniki Filozoficzne 70 (1):225-237.
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  4.  1
    Introduction—Sketches From an Album.William Hasker - 2022 - Roczniki Filozoficzne 70 (1):7-13.
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  5.  4
    Reply to My Friendly Critics.William Hasker - 2022 - Roczniki Filozoficzne 70 (1):191-223.
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  6.  3
    Divine Causation and Analogy.Paul Helm - 2022 - Roczniki Filozoficzne 70 (1):107-120.
    Quentin Smith’s idea is that God being the originating cause of the universe is logically inconsistent with all extant definitions of causation, and thus logically impossible. Thus, for example the God of the Philosophers couldn’t have created the Universe, not even in both its senses, in both literal and analogical senses. The thesis is advanced by accounts of the usual views of “cause”. It is maintained these is successful. Such I shall then offer an account of divine causation of my (...)
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  7. A Neo-Lockean Theory of the Trinity and Incarnation.Joseph Jedwab - 2022 - Roczniki Filozoficzne 70 (1):173-189.
    I present two problems: the logical problem of the Trinity and the metaphysical problem of Incarnation. I propose a solution to both problems: a Neo-Lockean theory of the Trinity and Incarnation, which applies a Neo-Lockean theory of personal identity to the doctrines of the Trinity and Incarnation.
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  8.  7
    Some Puzzles About Molinist Conditionals.Robert C. Koons - 2022 - Roczniki Filozoficzne 70 (1):137-154.
    William Hasker has been one of the most trenchant and insightful critics of the revival of Molinism. He has focused on the “freedom problem”, a set of challenges designed to show that Molinism does not secure a place for genuinely free human action. These challenges focus on a key element in the Molinist story: the counterfactual conditionals of creaturely freedom. According to Molinism, these conditionals have contingent truth-values that are knowable to God prior to His decision of what world to (...)
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  9.  18
    Anti-Naturalistic Arguments From Reason.Graham Oppy - 2022 - Roczniki Filozoficzne 70 (1):15-35.
    This paper discusses a wide range of anti-naturalistic argument from reason due to Balfour, Haldane, Joad, Lewis, Taylor, Moreland, Plantinga, Reppert, and Hasker. I argue that none of these arguments poses a serious challenge to naturalists who are identity theorists. Further, I argue that some of these arguments do not even pose prima facie plausible challenges to naturalism. In the concluding part of my discussion, I draw attention to some distinctive differences between Hasker’s anti-naturalistic arguments and the other anti-naturalistic arguments (...)
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  10.  2
    Saving Eternity (and Divine Foreknowledge and Free Will): A Reply to Hasker.Katherin Rogers - 2022 - Roczniki Filozoficzne 70 (1):79-89.
    William Hasker and I disagree over whether or not appealing to a particular understanding of divine eternity can reconcile divine foreknowledge with libertarian human freedom. Hasker argues that if God had foreknowledge of a particular future choice, that choice cannot be free with libertarian freedom. I hold, to the contrary, that, given a certain theory of time—the view that all times exist equally—it is possible to reconcile divine foreknowledge with libertarian freedom. In a recent article, “Can Eternity be Saved? A (...)
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  11.  5
    The Openness of God: Hasker on Eternity and Free Will.Eleonore Stump - 2022 - Roczniki Filozoficzne 70 (1):91-106.
    The understanding of God’s mode of existence as eternal makes a significant difference to a variety of issues in contemporary philosophy of religion, including, for instance, the apparent incompatibility of divine omniscience with human freedom. But the concept has come under attack in current philosophical discussion as inefficacious to solve the philosophical puzzles for which it seems so promising. Although Boethius in the early 6th century thought that the concept could resolve the apparent incompatibility between divine foreknowledge and human free (...)
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  12. A Bigger God and the Pre-Creation Situation: Some Remarks Inspired by William Hasker.Jacek Wojtysiak - 2022 - Roczniki Filozoficzne 70 (1):121-136.
    In the present essay, while entering into discussion with William Hasker, I addressed two divine dilemmas in “the pre-creation situation.” My considerations focused on the reasons for creating a world—the love reason and the manifestation reason—which in some way prevailed over the reasons against creating a world and whose concurrence prompted the image of an optimal creatable world. It turns out that the latter resembles both our world and the world suggested by Hasker’s theism. In that world, God has brought (...)
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  13. On William Hasker’s Theodicy, the Doctrine of Continuous Creation and the Nature of Morality.Dariusz Łukasiewicz - 2022 - Roczniki Filozoficzne 70 (1):155-171.
    In the article, I present the main assumptions of the natural-order theodicy and the free-will theodicy defended by William Hasker. Next, I pose the question of whether Hasker’s theodicies are compatible with the Christian doctrine of continuous creation accepted by Hasker himself. I consider several different ways of how the doctrine of continuous creation can be understood and the difficulties associated with them. Finally, I propose a modified conception of continuous creation and I claim that it is consistent with the (...)
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