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R. T. Mullins
University of St. Andrews
  1. The Aloneness Argument Against Classical Theism.Joseph C. Schmid & R. T. Mullins - 2022 - Religious Studies 58 (2):1-19.
    We argue that there is a conflict among classical theism's commitments to divine simplicity, divine creative freedom, and omniscience. We start by defining key terms for the debate related to classical theism. Then we articulate a new argument, the Aloneness Argument, aiming to establish a conflict among these attributes. In broad outline, the argument proceeds as follows. Under classical theism, it's possible that God exists without anything apart from Him. Any knowledge God has in such a world would be wholly (...)
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  2.  49
    The End of the Timeless God.R. T. Mullins - 2016 - Oxford University Press UK.
    The End of the Timeless God considers two approaches to the philosophy of time, presentism and eternalism. It is often held that God cannot be timeless if presentism is true, but can be if eternalism is true. R. T. Mullins draws on recent work in the philosophy of time as well as the work of classical Christian thinkers such as Augustine, Anselm, and Aquinas to contend that the Christian God cannot be timeless in either case.
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  3.  4
    God and Emotion.R. T. Mullins - 2020 - Cambridge University Press.
    An introductory exploration on the nature of emotions, and examination of some of the critical issues surrounding the emotional life of God as they relate to happiness, empathy, love, and moral judgments. Covering the different criteria used in the debate between impassibility and passibility, readers can begin to think about which emotions can be predicated of God and which cannot.
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  4. Hasker on the Divine Processions of the Trinitarian Persons.R. T. Mullins - 2017 - European Journal for Philosophy of Religion 9 (4):181-216.
    Within contemporary evangelical theology, a peculiar controversy has been brewing over the past few decades with regard to the doctrine of the Trinity. A good number of prominent evangelical theologians and philosophers are rejecting the doctrine of divine processions within the eternal life of the Trinity. In William Hasker’s recent Metaphysics and the Tri-Personal God, Hasker laments this rejection and seeks to offer a defense of this doctrine. This paper shall seek to accomplish a few things. In section I, I (...)
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  5.  33
    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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  6. Divine Perfection and Creation.R. T. Mullins - 2016 - Heythrop Journal 57 (1):122-134.
    Proclus (c.412-485) once offered an argument that Christians took to stand against the Christian doctrine of creation ex nihilo based on the eternity of the world and God’s perfection. John Philoponus (c.490-570) objected to this on various grounds. Part of this discussion can shed light on contemporary issues in philosophical theology on divine perfection and creation. First I will examine Proclus’ dilemma and John Philoponus’ response. I will argue that Philoponus’ fails to rebut Proclus’ dilemma. The problem is that presentism (...)
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  7.  31
    Flint’s ‘Molinism and the Incarnation’ is Still Too Radical — A Rejoinder to Flint.R. T. Mullins - 2017 - Journal of Analytic Theology 5:515-532.
    I greatly appreciate Thomas Flint’s reply to my paper, “Flint’s ‘Molinism and the Incarnation’ is too Radical.” In my original paper I argue that the Christology and eschatology of Flint’s paper “Molinism and the Incarnation” is too radical to be considered orthodox. I consider it an honor that a senior scholar, such as Flint, would concern himself with my work in the first place. In this response to Flint’s reply I will explain why I still find Flint’s Christology and eschatology (...)
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  8.  45
    Divine Temporality, the Trinity, and the Charge of Arianism.R. T. Mullins - 2016 - Journal of Analytic Theology 4:267-290.
    Divine temporality is all the rage in certain theological circles today. Some even suggesting that the doctrine of the Trinity entails divine temporality. While I find this claim a bit strong, I do think that divine temporality can be quite useful for developing a robust model of the Trinity. However, not everyone agrees with this. Paul Helm has offered an objection to the so-called Oxford school of divine temporality based on the Christian doctrine of the Trinity. He has argued that (...)
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  9.  7
    Jeanine Diller and Asa Kasher, Eds., Models of God and Alternative Ultimate Realities.R. T. Mullins - 2014 - Journal of Analytic Theology 2:288-293.
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  10.  4
    Omnisubjectivity and the Problem of Creepy Divine Emotions.R. T. Mullins - 2022 - Religious Studies 58 (1):162-179.
    Over the past century, divine passibility has become the majority view within Christian theology and philosophy of religion. Yet it faces a serious objection from proponents of impassibility that I shall call the Problem of Creepy Emotions. In this article, I shall develop the objection in detail, and explore two ways for divine passibilists to answer this objection. I shall do this in several steps. First, I will offer some brief historical remarks to help readers understand that divine empathy is (...)
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  11.  16
    Open Theism and Risk Management: A Philosophical and Biological Perspective.R. T. Mullins & Emanuela Sani - 2021 - Zygon 56 (3):591-613.
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  12.  22
    Benjamin H. Arbour, Ed. Philosophical Essays Against Open Theism.R. T. Mullins - 2019 - Journal of Analytic Theology 7 (1):711-714.
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  13.  21
    Panentheism is Still Vague: A Reply to Lataster and Bilimoria.R. T. Mullins - 2019 - Journal of World Philosophies 4 (1):204-207.
    In a recent paper on panentheism, Raphael Lataster and Purushottama Bilimoria offer a critique of several contemporary attempts to define what panentheism is and what panentheism is not. Lataster and Bilimoria find the recent attempts to define panentheism deficient. In particular, they find my approach to panentheism to be riddled with problems. In my reply, I explain that Lataster and Bilimoria have failed to explain what panentheism is and what it is not.
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  14.  16
    Josh Reeves. Against Methodology in Science and Religion: Recent Debates on Rationality and Theology. London: Routledge, 2019. 140 Pp. [REVIEW]R. T. Mullins - 2019 - Philosophy, Theology and the Sciences 6 (2):214.
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  15.  41
    Beyond the Control of God? Six Views on the Problem of God and Abstract Objects, Ed. Paul M. Gould.R. T. Mullins - 2015 - Faith and Philosophy 32 (1):115-121.
  16.  43
    Inquiring About God: Selected Essays, Volume, 1 by Nicholas Wolterstorff, Edited by Terence Cuneo; and Practices of Belief: Selected Essays, Volume 2, by Nicholas Wolterstorff, Edited by Terence Cuneo. [REVIEW]R. T. Mullins - 2012 - Faith and Philosophy 29 (4):478-482.
  17.  4
    Physicalism and the Incarnation Once More.R. T. Mullins - 2021 - Philosophia Christi 23 (1):201-209.
    In a previous publication, I offered a novel argument against physicalist approaches to the Incarnation called “the Two Sons Worry.” In brief, I argued that a physicalist who is committed to the ecumenical teachings about the Incarnation cannot easily escape the worry that there are two persons in Jesus Christ. Keith Hess has recently pointed out a flaw in the argument that I present. In this paper, I offer a reply that fixes the argument, thus leaving the problem for the (...)
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