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  1. The Tensed Theory of Time : A Critical Examination.William Lane Craig - 2000 - Kluwer Academic.
    In this book and the companion volume The Tenseless Theory of Time: A Critical Examination, Craig undertakes the first thorough appraisal of the arguments for and against the tensed and tenseless theories of time.
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  2.  11
    First-Order Logic.William Craig - 1975 - Journal of Symbolic Logic 40 (2):237-238.
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  3.  48
    Philosophical Foundations for a Christian Worldview.J. P. Moreland & William Lane Craig - 2003 - Intervarsity Press.
    The authors of this lively and thorough introduction to philosophy from a Christian perspective introduce you to the principal subdisciplines of philosophy, including epistemology, metaphysics, philosophy of science, ethics and philosophy ...
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  4.  56
    Time and the Metaphysics of Relativity.William Lane Craig - 2001 - Kluwer Academic.
    The larger project of which this volume forms part is an attempt to craft a coherent doctrine of divine eternity and God's relationship to time.
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  5. The Blackwell Companion to Natural Theology.William Lane Craig & J. P. Moreland (eds.) - 2009 - Wiley-Blackwell.
  6. Mctaggart's Paradox and the Problem of Temporary Intrinsics.William Lane Craig - 1998 - Analysis 58 (2):122–127.
  7.  96
    Time and Eternity.William Lane Craig - 2001 - Crossway Books.
    This chapter contains sections titled: * Arguments for Divine Timelessness * Arguments for Divine Temporality * Eternity and the Nature of Time * Notes.
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  8.  60
    On Axiomatizability Within a System.William Craig - 1953 - Journal of Symbolic Logic 18 (1):30-32.
  9. Middle Knowledge, Truth-Makers, and the "Grounding Objection".William Lane Craig - 2001 - Faith and Philosophy 18 (3):337-352.
  10.  24
    Eleonore Stump’s Critique of Penal Substitutionary Atonement Theories.William Lane Craig - 2019 - Faith and Philosophy 36 (4):522-544.
    The first three chapters of Eleonore Stump’s Atonement are devoted to a critique of atonement theories she styles “Anselmian,” including penal substitutionary theories. I focus on her critique of the latter. She presents three groups of objections labeled “internal problems,” “external problems,” and “further problems,” before presenting what she takes to be “the central and irremediable problem” facing such accounts. The external and further problems are seen to be irrelevant to penal substitutionary theories once they are properly understood. Her four (...)
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  11. ‘No Other Name’: A Middle Knowledge Perspective on the Exclusivity of Salvation Through Christ.William Lane Craig - 1989 - Faith and Philosophy 6 (2):172-188.
    The conviction ofthe New Testament writers was that there is no salvation apart from Jesus. This orthodox doctrine is widely rejected today because God’s condemnation of persons in other world religions seems incompatible with various attributes of God.Analysis reveals the real problem to involve certain counterfactuals of freedom, e.g., why did not God create a world in which all people would freely believe in Christ and be saved? Such questions presuppose that God possesses middle knowledge. But it can be shown (...)
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  12.  8
    Foundations of Mathematical Logic.William Craig - 1963 - Journal of Symbolic Logic 45 (2):377-378.
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  13. Theism, Atheism, and Big Bang Cosmology.William Lane Craig & Quentin Smith - 1993 - Oxford University Press.
    Contemporary science presents us with the remarkable theory that the universe began to exist about fifteen billion years ago with a cataclysmic explosion called "the Big Bang." The question of whether Big Bang cosmology supports theism or atheism has long been a matter of discussion among the general public and in popular science books, but has received scant attention from philosophers. This book sets out to fill this gap by means of a sustained debate between two philosophers, William Lane Craig (...)
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  14. Three Uses of the Herbrand-Gentzen Theorem in Relating Model Theory and Proof Theory.William Craig - 1957 - Journal of Symbolic Logic 22 (3):269-285.
  15. The KalAm Cosmological Argument.William Lane Craig - 1979 - In Tijdschrift Voor Filosofie. Rutgers University Press. pp. 383-383.
  16.  82
    Is Presentness a Property?William Lane Craig - 1997 - American Philosophical Quarterly 34 (1):27 - 40.
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  17. The Blackwell Companion to Natural Theology.William Lane Craig & J. P. Moreland (eds.) - 2009 - Wiley-Blackwell.
  18. Nominalism and Divine Aseity.William Lane Craig & I. Theological Prolegomena - 2012 - Oxford Studies in Philosophy of Religion 4 (1).
     
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  19.  58
    Yehoshua Bar-Hillel. Types, Theory Of. The Encyclopedia of Philosophy, Edited by Paul Edwards, The Macmillan Company & The Free Press, New York, and Collier-Macmillan Limited, London, 1967, Vol. 8, Pp. 168–172. [REVIEW]William Craig - 1970 - Journal of Symbolic Logic 35 (2):301.
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  20.  57
    Albert E. Blumberg. Logic, Modern. The Encyclopedia of Philosophy, Edited by Paul Edwards, The Macmillan Company & The Free Press, New York, and Collier-Macmillan Limited, London, 1967, Vol. 5, Pp. 12–34. [REVIEW]William Craig - 1970 - Journal of Symbolic Logic 35 (2):299.
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  21.  55
    Aubert Daigneault. Freedom in Polyadic Algebras and Two Theorems of Beth and Craig. The Michigan Mathematical Journal, Vol. 11 , Pp. 129–135. - Aubert Daigneault. On Automorphisms of Polyadic Algebras. Transactions of the American Mathematical Society, Vol. 112 , Pp. 84–130. [REVIEW]William Craig - 1971 - Journal of Symbolic Logic 36 (2):337-338.
  22. J. Howard Sobel on the Kalam Cosmological Argument.William Lane Craig - 2006 - Canadian Journal of Philosophy 36 (4):565-84.
    Talbot School of Theology, La Mirada, CA 90639, USA.
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  23. Perils of the Open Road.William Lane Craig & David P. Hunt - 2013 - Faith and Philosophy 30 (1):49-71.
    Open theists deny that God knows future contingents. Most open theists justify this denial by adopting the position that there are no future contingent truths to be known. In this paper we examine some of the arguments put forward for this position in two recent articles in this journal, one by Dale Tuggy and one by Alan Rhoda, Gregory Boyd, and Thomas Belt. The arguments concern time, modality, and the semantics of ‘will’ statements. We explain why we find none of (...)
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  24. Oaklander on McTaggart and Intrinsic Change.William Lane Craig - 1999 - Analysis 59 (4):319-320.
  25.  50
    Max Black. Probability. The Encyclopedia of Philosophy, Edited by Paul Edwards, The Macmillan Company & The Free Press, New York, and Collier-Macmillan Limited, London, 1967, Vol. 6, Pp. 464–479. [REVIEW]William Craig - 1970 - Journal of Symbolic Logic 35 (2):300-301.
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  26. Is Goodness Without God Good Enough?: A Debate on Faith, Secularism, and Ethics.Louise Antony, William Lane Craig, John Hare, Donald C. Hubin, Paul Kurtz, C. Stephen Layman, Mark C. Murphy, Walter Sinnott-Armstrong & Richard Swinburne - 2009 - Rowman & Littlefield Publishers.
    Is Goodness Without God Good Enough contains a lively debate between William Lane Craig and Paul Kurtz on the relationship between God and ethics, followed by seven new essays that both comment on the debate and advance the broader discussion of this important issue. Written in an accessible style by eminent scholars, this book will appeal to students and academics alike.
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  27.  24
    Is Penal Substitution Unsatisfactory?William Lane Craig - 2019 - Philosophia Christi 21 (1):153-166.
    It might be objected to penal substitutionary theories that punishing Christ could not possibly meet the demands of divine retributive justice. For punishing another person for my crimes would not serve to remove my guilt. The Anglo-American system of justice, in fact, does countenance and even endorse cases in which a substitute satisfies the demands of retributive justice. Moreover, Christ’s being divinely and voluntarily appointed to act not merely as our substitute but as our representative enables him to serve as (...)
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  28. In Defense of the Kalam Cosmological Argument.William Lane Craig - 1997 - Faith and Philosophy 14 (2):236-247.
    Graham Oppy’s attempt to show that the critiques of the kalam cosmological argument offered by Griinbaum, Davies, and Hawking are successful is predicated upon a misunderstanding of the nature of defeaters in rational belief. Neither Grunbaum nor Oppy succeed in showing an incoherence in the Christian doctrine of creation. Oppy’s attempts to rehabilitate Davies’s critique founders on spurious counter-examples and unsubstantiated claims. Oppy’s defense of Hawking’s critique fails to allay suspicions about the reality of imaginary time and finally results in (...)
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  29. Graham Oppy on the Kalam Cosmological Argument.William Lane Craig - 2011 - International Philosophical Quarterly 51 (3):303-330.
    Graham Oppy has emerged as one of the kalam cosmological argument’s most formidable opponents. He rejects all four of the arguments drawn from metaphysics and physics for the second premiss that the universe began to exist. He also thinks that we have no good reason to accept the first premiss that everything that begins to exist has a cause. In this response, I hope to show that the kalam cosmological argument is, in fact, considerably stronger than Oppy claims, surviving even (...)
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  30. Design and the Anthropic Fine-Tuning of the Universe.William Lane Craig - 2003 - In Neil A. Manson (ed.), God and Design: The Teleological Argument and Modern Science. Routledge.
    Studies in astrophysical cosmology have served to reveal the incomprehensible fine-tuning of the fundamental constants and cosmological quantities which must obtain if a universe like ours is to be life-permitting. Traditionally, such fine-tuning of the universe for life would have been taken as evidence of divine design. William Dembski’s ’generic chance elimination argument’ provides a framework for evaluating the hypothesis of design with respect to the fine-tuning of the universe. On Dembski’s model the key to a design inference is the (...)
     
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  31. Barrow and Tipler on the Anthropic Principle Vs. Divine Design.William Lane Craig - 1988 - British Journal for the Philosophy of Science 39 (3):389-395.
    Barrow and Tipler’s contention that the Anthropic Principle is obviously true and removes the need for an explanation of fine-tuning fails because the Principle is trivially true, and only within the context of a World Ensemble, whose existence is not obvious, does a selection effect become significant. Their objections to divine design as an explanation of fine-tuning are seen to be misconceived.
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  32. Wishing It Were Now Some Other Time.William Lane Craig - 2001 - Philosophy and Phenomenological Research 62 (1):159-166.
    One of the most serious obstacles to accepting a tenseless view of time is the challenge posed by our experience of tense. A particularly striking example of such experience, pointed out by Schlesinger but largely overlooked in the literature, is the wish felt by probably all of us at some time or other that it were now some other time. Such a wish seems evidently rational to hold, and yet on a tenseless theory of time such a wish must be (...)
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  33.  65
    Linear Reasoning. A New Form of the Herbrand-Gentzen Theorem.William Craig - 1957 - Journal of Symbolic Logic 22 (3):250-268.
  34. God?: A Debate Between a Christian and an Atheist.William Lane Craig - 2004 - Oxford University Press.
    The question of whether or not God exists is endlessly fascinating and profoundly important. Now two articulate spokesmen--one a Christian, the other an atheist--duel over God's existence in a lively and illuminating battle of ideas. In God?, William Lane Craig and Walter Sinnott-Armstrong bring to the printed page two debates they held before live audiences, preserving all the wit, clarity, and immediacy of their public exchanges. With none of the opaque discourse of academic logicians and divinity-school theologians, the authors make (...)
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  35.  23
    A Nominalist Perspective On God And Abstract Objects.William Lane Craig - 2011 - Philosophia Christi 13 (2):305-320.
    A metaphysically robust, as opposed to lightweight, Platonism with respect to uncreatable abstract objects is theologically unacceptable because it fatally compromises creatio ex nihilo and divine aseity. The principal argument for Platonism is the so-called Indispensability Argument based on the ontological commitments required by singular terms and existential quantifiers in true sentences. Different varieties of Nominalism challenge each of the argument’s premises. Fictionalism accepts the assumed criterion of ontological commitment but rejects the truth of the relevant sentences. Neutralism accepts the (...)
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  36.  77
    Taking Tense Seriously in Differentiating Past and Future.William Lane Craig - 2010 - Faith and Philosophy 27 (4):451-456.
    Wes Morriston argues that even if we take an endless series of events to be merely potentially, rather than actually, infinite, still no distinction between a beginningless and an endless series of events has been established which is relevant to arguments against the metaphysical possibility of an actually infinite number of things: if a beginningless series is impossible, so is an endless series. The success of Morriston’s argument, however, comes to depend on rejecting the characterization of an endless series of (...)
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  37.  33
    ‘No Other Name.William Lane Craig - 1989 - Faith and Philosophy 6 (2):172-188.
    The conviction ofthe New Testament writers was that there is no salvation apart from Jesus. This orthodox doctrine is widely rejected today because God’s condemnation of persons in other world religions seems incompatible with various attributes of God.Analysis reveals the real problem to involve certain counterfactuals of freedom, e.g., why did not God create a world in which all people would freely believe in Christ and be saved? Such questions presuppose that God possesses middle knowledge. But it can be shown (...)
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  38.  48
    Combinatory Logic, Volume I.Haskell B. Curry, Robert Feys & William Craig - 1959 - Philosophical Review 68 (4):548-550.
  39.  78
    God, Time, and Eternity.William Lane Craig - 1978 - Religious Studies 14 (4):497.
    God is the ‘high and lofty One who inhabits eternity’, declared the prophet Isaiah, but exactly how we are to understand the notion of eternity is not clear. Traditionally, the Christian church has taken it to mean ‘timeless’. But in his classic work on this subject, Oscar Cullmann has contended that the New Testament ‘does not make a philosophical, qualitative distinction between time and eternity. It knows linear time only…’ He maintains, ‘Primitive Christianity knows nothing of a timeless God. The (...)
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  40.  39
    Brian Ellis. Measurement. The Encyclopedia of Philosophy, Edited by Paul Edwards, The Macmillan Company & The Free Press, New York, and Collier-Macmillan Limited, London, 1967, Vol. 5, Pp. 241–250. [REVIEW]William Craig - 1970 - Journal of Symbolic Logic 35 (2):300.
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  41.  39
    Czesław Lejewski. Ancient Logic. The Encyclopedia of Philosophy, Edited by Paul Edwards, The Macmillan Company & The Free Press, New York, and Collier-Macmillan Limited, London, 1967, Vol. 4, Pp. 513–520. - J. F. Staal. Indian Logic. The Encyclopedia of Philosophy, Edited by Paul Edwards, The Macmillan Company & The Free Press, New York, and Collier-Macmillan Limited, London, 1967, Vol. 4, Pp. 520–523. - A. C. Graham. Chinese Logic. The Encyclopedia of Philosophy, Edited by Paul Edwards, The Macmillan Company & The Free Press, New York, and Collier-Macmillan Limited, London, 1967, Vol. 4, Pp. 523–525. - Nicholas Rescher. Arabic Logic. The Encyclopedia of Philosophy, Edited by Paul Edwards, The Macmillan Company & The Free Press, New York, and Collier-Macmillan Limited, London, 1967, Vol. 4, Pp. 525–527. - Ernest A. Moody. Medieval Logic. The Encyclopedia of Philosophy, Edited by Paul Edwards, The Macmillan Company & The Free Press, New York, and Collier-Macmillan Limited, London, 1967,. [REVIEW]William Craig & Benson Mates - 1970 - Journal of Symbolic Logic 35 (2):309-310.
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  42. Tachyons, Time Travel, and Divine Omniscience.William Lane Craig - 1988 - Journal of Philosophy 85 (3):135-150.
  43.  63
    Creation and Conservation Once More.William Lane Craig - 1998 - Religious Studies 34 (2):177-188.
    God is conceived in the Western theistic tradition to be both the Creator and Conservor of the universe. These two roles were typically classed as different aspects of creation, originating creation and continuing creation. On pain of incoherence, however, conservation needs to be distinguished from creation. Contrary to current analyses (such as Philip Quinn's), creation should be explicated in terms of God's bringing something into being, while conservation should be understood in terms of God's preservation of something over an interval (...)
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  44. Near-Equational and Equational Systems of Logic for Partial Functions. II.William Craig - 1989 - Journal of Symbolic Logic 54 (4):1181-1215.
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  45.  31
    Flint’s Radical Molinist Christology Not Radical Enough.William Lane Craig - 2006 - Faith and Philosophy 23 (1):55-64.
  46.  77
    ‘Noli Me Tangere’: Why John Meier Won't Touch the Risen Lord.William Lane Craig - 2009 - Heythrop Journal 50 (1):91-97.
    John Meier distinguishes ‘the real Jesus’ from ‘the historical Jesus’. Meier claims that whatever happened to the real Jesus after his death, his resurrection cannot belong to the historical Jesus because that event is in principle not open to the observation of any observer. But why think that the resurrection is not observable in this way? Meier finds justification in Gerald O'Collins' view that although the resurrection of Jesus is a real event, it is not an event in space and (...)
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  47.  96
    ‘What Place, Then, for a Creator?': Hawking on God and Creation.William Lane Craig - 1990 - British Journal for the Philosophy of Science 41 (4):473-491.
  48. Hartle-Hawking Cosmology and Atheism.William Lane Craig - 1997 - Analysis 57 (4):291 - 295.
  49.  36
    Andrzej Mostowski. Tarski, Alfred. The Encyclopedia of Philosophy, Edited by Paul Edwards, The Macmillan Company & The Free Press, New York, and Collier-Macmillan Limited, London, 1967, Vol. 8, Pp. 77–81. [REVIEW]William Craig - 1970 - Journal of Symbolic Logic 35 (2):301.
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  50.  37
    Divine Foreknowledge and Human Freedom.William Lane Craig - 1990 - London: Brill.
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