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Unlike versions of open theism that appeal to the alethic openness of the future, defenders of limited foreknowledge open theism (hereafter LFOT) affirm that some propositions concerning future contingents are presently true. Thus, there exist truths that are unknown to God, so God is not omniscient simpliciter. LFOT requires modal definitions of divine omniscience such that God knows all truths that are logically knowable. Defenders of LFOT have yet to provide an adequate response to Richard Purtill’s argument that fatalism logically follows from the omnitemporality of truth. Hasker believes a distinction between hard and soft facts prevents fatalism, but I argue that his defense fails in light of arguments involving divine necessity. Additionally, I point out that Hasker’s philosophy of language concerning divine names faces problems that cannot be overcome, given the versions of the dilemma of freedom and foreknowledge that motivate LFOT. Thus, contra Hasker, Swinburne, and van Inwagen, open theism necessitates the alethic openness of the future
Keywords Open theism  Religious language  Divine necessity  Free will   William Hasker  Divine foreknowledge
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DOI 10.1007/s11153-013-9397-2
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References found in this work BETA

Naming and Necessity.Saul Kripke - 1980 - Harvard University Press.
Naming and Necessity.Saul A. Kripke - 1980 - In Darragh Byrne & Max Kölbel (eds.), Philosophy. Routledge. pp. 431-433.
An Essay on Free Will.Peter Van Inwagen - 1983 - Oxford University Press.

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Citations of this work BETA

Foreknowledge and Free Will.Linda Zagzebski - 2011 - Stanford Encyclopedia of Philosophy:online.
Future Truth and Freedom.William Hasker - forthcoming - International Journal for Philosophy of Religion:1-11.

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