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  1.  5
    Steven J. Duby, God in Himself: Scripture, Metaphysics, and the Task of Christian Theology.James N. Anderson - 2020 - Philosophia Christi 22 (2):349-352.
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  2.  2
    A Case for How Eschatological and Soteriological Considerations Strengthen the Plausibility of a Good God.Zachary Breitenbach - 2020 - Philosophia Christi 22 (2):257-272.
    This article contends that considerations of continued human existence beyond this earthly life are advantageous both for defending against a key challenge to the existence of a good God and for making a positive moral case for theism. On the defensive side, I address the charge that the amount and alleged gratuitousness of evil render God’s existence unlikely. On the offensive side, I leverage postmortem considerations to bolster a positive case for a good God by offering new arguments that God (...)
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  3.  7
    Small Evils and Live Options.Spencer Case - 2020 - Philosophia Christi 22 (2):307-321.
    Many philosophers have thought that aggregates of small, broadly dispersed evils don’t pose the same sort of challenge to theism that horrendous evils like the Nazi Holocaust do. But there are interesting arguments that purport to show that large enough aggregates of small evils are morally and axiologically equivalent to horrendous evils. Herein lies an intriguing and overlooked strategy for defending theism. In short: small evils, or aggregates of such evils, don’t provide decisive evidence against theism; there’s no relevant difference (...)
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  4.  1
    Chalcedon Contemporized.John Jefferson Davis - 2020 - Philosophia Christi 22 (2):273-288.
    This article argues that within the framework of historic Chalcedonian Christology, Jesus should be recognized not only as a fully divine Person, as the incarnation of the Logos, but also as a fully human person, and that this recognition of the full human personhood of Jesus does not constitute a new form of Nestorianism. It is further argued that the concept of the human hypostasis of Jesus nested within the divine hypostasis of the Logos provides a plausible explanation of how (...)
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  5.  7
    Abduction, Imagination, and Science.Michael DeVito - 2020 - Philosophia Christi 22 (2):335-345.
    In this essay, I argue that developments in Alvin Plantinga’s evolutionary argument against naturalism—specifically, Thomas Crisp’s argument against a naturalistic metaphysics—have likely undermined the project of science for naturalists who are scientific realists. Scientific theorizing requires the use of abductive reasoning. A central component of abductive reasoning is the use of one’s imagination. However, Crisp’s argument provides us reason to doubt the trustworthiness of our cognitive faculties as it relates to the imaginative abilities necessary for complex abductive reasoning.
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  6.  2
    Editor’s Introduction.Ross D. Inman - 2020 - Philosophia Christi 22 (2):203-204.
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  7.  4
    Molinism and the Person-Will Paradigm.Randall K. Johnson - 2020 - Philosophia Christi 22 (2):289-306.
    The traditional Molinist scheme implies that God is one center of consciousness, knowledge, and will. The person-will paradigm, however, claims there are three centers of consciousness, knowledge, and will in the Godhead. I argue that the Molinist ought to reject the person-will paradigm, and thus reject both monothelitism and social trinitarianism. I begin by presenting standard accounts of Molinism, monothelitism, and social trinitarianism. Then I consider three approaches to reconciling Molinism and the person-will paradigm. I show that each approach is (...)
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  8.  7
    Joseph Minich, Ed., Philosophy and the Christian: The Quest for Wisdom in the Light of Christ. Lincoln, NE: Davenant, 2018. 513 Pages. $24.95. [REVIEW]Dan Kemp - 2020 - Philosophia Christi 22 (2):361-363.
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  9.  2
    Jeffrey Koperski, Divine Action, Determinism, and the Laws of Nature.Robert Larmer - 2020 - Philosophia Christi 22 (2):357-361.
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  10.  3
    Walter J. Schultz, Jonathan Edwards’ Concerning the End for Which God Created the World: Exposition, Analysis, and Philosophical Implications.James C. McGlothlin - 2020 - Philosophia Christi 22 (2):353-357.
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  11.  7
    Deny the Kalam’s Causal Principle, Embrace Absurdity.Rad Miksa - 2020 - Philosophia Christi 22 (2):239-255.
    One objection against the kalam is that while the standard arguments for its causal premise apply to things in the universe, they do not apply to the universe itself. Thus, universes could come into existence uncaused from nothing. This objection, however, creates a situation where an absurd universe is as likely to come into existence uncaused as a normal universe is. This then generates serious skepticism about the reliability of our cognitive faculties, the truth of our sensory inputs, and our (...)
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  12.  7
    The Divine Timemaker.R. T. Mullins - 2020 - Philosophia Christi 22 (2):211-237.
    Christian theism claims that God is in some sense responsible for the existence and nature of time. There are at least two options for understanding this claim. First, the creationist option, which says that God creates time. Second, the identification view, which says that time is to be identified with God. Both options will answer the question, “what is time?” differently. I shall consider different versions of the creationist option, and offer several objections that the view faces. I will also (...)
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  13.  5
    Theism, Explanation, and Mathematical Platonism.C. P. Ruloff - 2020 - Philosophia Christi 22 (2):325-334.
    Dan Baras has recently argued for the claim that Theistic Mathematical Platonism fares no better than Mathematical Platonism with respect to explaining why our mathematical beliefs are correlated with mind-independent mathematical truths. In this paper I argue that, insofar as TMP provides a proximate or local explanation for this truth-tracking correlation whereas MP fails to offer any corresponding explanation, Baras’s claim that TMP fares no better than MP with respect to explaining this correlation is false.
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  14.  2
    Philip J. Ivanhoe, Oneness: East Asian Conceptions of Virtue, Happiness, and How We Are All Connected.K. Lauriston Smith - 2020 - Philosophia Christi 22 (2):364-367.
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  15.  4
    In Memoriam.Gregory E. Trickett, David Williams, Bradley Palmer & John B. Howell - 2020 - Philosophia Christi 22 (2):205-207.
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  16.  15
    Causation and the Origin of Suboptimal Design in Biology.Michael Berhow - 2020 - Philosophia Christi 22 (1):85-102.
    This paper seeks to demonstrate why the existence of suboptimal design in biology does not offer a reason for Christians to reject the biological case for Intelligent Design. In it, I argue that Christians who critique ID based upon alleged deficiencies within biology fail to imagine the various ways in which a divine designer might bring about certain biological effects. That is, such critics presumably envision a simplistic notion of divine causation—where God either directly brings about every biological effect, or (...)
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  17.  12
    Guy Axtell. Problems of Religious Luck: Assessing the Limits of Reasonable Religious Disagreement.Sawyer Bullock - 2020 - Philosophia Christi 22 (1):172-175.
  18.  16
    Plantinga and the Balkanization of Reason.Patrick J. Casey - 2020 - Philosophia Christi 22 (1):123-141.
    In this paper, I argue that Plantinga maintains it is possible to come to know that Christianity is true, but only from the inside. Further, since Plantinga argues that one’s judgments about the epistemic status of Christian belief depend upon one’s prephilosophical metaphysical views, his position amounts to the claim that the Christian community has privileged access to truth and that non-Christians are ill-equipped to evaluate their beliefs. The upshot of Plantinga’s position is, I suggest, that people from different communities (...)
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  19.  35
    Response to “Mere Theistic Evolution”.William Lane Craig - 2020 - Philosophia Christi 22 (1):55-61.
    Murray and Churchill argue correctly that theistic evolution as they define it is theologically compatible with orthodox Christian doctrines concerning divine providence, natural theology, miracles, and immaterial souls. I close with some reflections on mutual misunderstandings of Intelligent Design proponents and theistic evolutionists that arise because each sees the other as a distorted mirror image of himself.
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  20.  29
    Henry P. Stapp. Quantum Theory and Free Will: How Mental Intentions Translate Into Bodily Actions.Alin Christoph Cucu - 2020 - Philosophia Christi 22 (1):175-179.
  21.  10
    Lydia McGrew, The Mirror or the Mask.John M. DePoe - 2020 - Philosophia Christi 22 (1):184-189.
  22.  9
    Stephen E. Parrish, Atheism?Douglas Groothuis - 2020 - Philosophia Christi 22 (1):164-168.
  23.  6
    Peter Jonkers and Oliver J. Wiertz, Eds., Religious Truth and Identity in an Age of Plurality.Jeffrey Hoops - 2020 - Philosophia Christi 22 (1):168-172.
  24.  9
    Editor’s Introduction.Ross D. Inman - 2020 - Philosophia Christi 22 (1):3-4.
  25.  3
    On Mere Theistic Evolution.Thomas H. McCall - 2020 - Philosophia Christi 22 (1):43-54.
    What Michael J. Murray and John Ross Churchill offer as “Mere Theistic Evolution” is an intriguing proposal that should be taken seriously by Christians who are convinced of the truth of classical Christian theology while also engaged in respectful and appreciative dialogue with the natural sciences. In this essay, I argue that the main theological arguments against theistic evolution put forth in the influential volume Theistic Evolution: A Scientific, Philosophical, and Theological Critique are not decisive against mere theistic evolution. The (...)
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  26.  9
    Do Christians Need to Reconcile Evolutionary Theory and Doctrines of Divine Providence and Creation?Stephen C. Meyer - 2020 - Philosophia Christi 22 (1):63-74.
    Many Christian scholars have argued that standard versions of evolutionary theory and orthodox theological commitments can be reconciled. Some theistic evolutionists or “evolutionary creationists” have argued that evolutionary mechanisms such as random mutation and natural selection are nothing less than God’s way of creating. Though I dispute the logical coherence of these attempted reconciliations elsewhere, I argue here that there is little reason for Christians to attempt them, since an accumulating body of evidence from multiple subdisciplines of biology casts doubt (...)
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  27.  43
    Mere Theistic Evolution.Michael J. Murray & John Ross Churchill - 2020 - Philosophia Christi 22 (1):7-41.
    A key takeaway from the recent volume Theistic Evolution: A Scientific, Philosophical, and Theological Critique is that no version of theistic evolution that adheres largely to consensus views in biology is a plausible option for orthodox Christians. In this paper we argue that this is false: contrary to the arguments in the volume, evolutionary theory, properly understood, is perfectly compatible with traditional Christian commitments. In addition, we argue that the lines between Intelligent Design and theistic evolution are not as sharp (...)
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  28.  16
    Conscious Matter and Matters of Conscience.Matthew Owen - 2020 - Philosophia Christi 22 (1):145-156.
    In recent decades consciousness science has become a prominent field of research. This essay analyzes the most recent book by a leading pioneer in the scientific study of consciousness. In the The Feeling of Life Itself Christof Koch presents the integrated information theory and applies it to multiple pressing topics in consciousness studies. This essay considers the philosophical basis of the theory and Koch’s application of it from neurobiology to animal ethics.
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  29.  14
    N. T. Wright, History and Eschatology.Andrew I. Shepardson - 2020 - Philosophia Christi 22 (1):180-184.
  30.  29
    W. Matthews Grant, Free Will and God’s Universal Causality. [REVIEW]Greg Welty - 2020 - Philosophia Christi 22 (1):159-164.
    A review of W. Matthews Grant's *Free Will and God's Universal Causality*, which argues that we can reconcile 'divine universal causality' and human 'libertarian free will' by adding an 'extrinsic model' of divine agency, resulting in a trio of doctrines which Grant calls 'dual sources' (divine universal causality, libertarian free will, extrinsic model of divine agency). On this view, both God and humans are the ultimate cause of each human choice in the universe.
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  31.  4
    Dancing Around the Black Box.Christopher Woznicki - 2020 - Philosophia Christi 22 (1):103-121.
    Giving the impression that perichoresis solves the “threeness-oneness problem” or the “two natures–one person problem” without an explanation of how perichoresis works is problematic; as such, an explanation of perichoresis ought to be provided. I provide one way to address this problem by drawing upon the work of Eleonore Stump. In contrast to approaches that avoid the metaphysics of perichoresis I provide an account of the metaphysics of perichoresis and suggest that a Stump-inspired account of perichoresis—that is, an account that (...)
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