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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.  48
    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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  3. The Blackwell Companion to Natural Theology.William Lane Craig & J. P. Moreland (eds.) - 2009 - Wiley-Blackwell.
  4.  41
    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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  5.  46
    On Axiomatizability Within a System.William Craig - 1953 - Journal of Symbolic Logic 18 (1):30-32.
  6.  92
    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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  7. 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 (...)
  8. Mctaggart's Paradox and the Problem of Temporary Intrinsics.William Lane Craig - 1998 - Analysis 58 (2):122–127.
  9. 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.
  10. The KalAm Cosmological Argument.William Lane Craig - 1979 - In Tijdschrift Voor Filosofie. Rutgers University Press. pp. 383-383.
  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. J. Howard Sobel on the Kalam Cosmological Argument.William Lane Craig - 2006 - Canadian Journal of Philosophy 36 (4):565-84.
  13.  70
    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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  14.  77
    Is Presentness a Property?William Lane Craig - 1997 - American Philosophical Quarterly 34 (1):27 - 40.
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  15. 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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  16. 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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  17. 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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  18.  4
    Is God the Son Begotten in His Divine Nature?William Lane Craig - 2019 - TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 3 (1):22-32.
    The doctrine of the Father’s begetting the Son in his divine nature, despite its credal affirmation, enjoys no clear scriptural support and threatens to introduce an objectionable ontological subordinationism into the doctrine of the Trinity. We should therefore think of Christ’s sonship as a function of his incarnation, even if that role is assumed beginninglessly.
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  19.  63
    Linear Reasoning. A New Form of the Herbrand-Gentzen Theorem.William Craig - 1957 - Journal of Symbolic Logic 22 (3):250-268.
  20. 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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  21.  94
    Middle Knowledge, Truth-Makers, and the "Grounding Objection".William Lane Craig - 2001 - Faith and Philosophy 18 (3):337-352.
  22. 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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  23. 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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  24.  58
    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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  25. 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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  26.  42
    Is Penal Substitution Unjust?William Craig - 2018 - International Journal for Philosophy of Religion 83 (3):231-244.
    Penal substitution in a theological context is the doctrine that God inflicted upon Christ the suffering which we deserved as the punishment for our sins, as a result of which we no longer deserve punishment. Ever since the time of Faustus Socinus, the doctrine has faced formidable, and some would say insuperable, philosophical challenges. Critics of penal substitution frequently assert that God’s punishing Christ in our place would be an injustice on God’s part. For it is an axiom of retributive (...)
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  27.  26
    ‘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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  28. Tachyons, Time Travel, and Divine Omniscience.William Lane Craig - 1988 - Journal of Philosophy 85 (3):135-150.
  29.  67
    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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  30. 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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  31. The Kalam Cosmological Argument and the Hypothesis of a Quiescent Universe.William Lane Craig - 1991 - Faith and Philosophy 8 (1):104-108.
  32.  64
    Trinity Monotheism Once More: A Response to Daniel Howard-Snyder.William Lane Craig - 2006 - Philosophia Christi 8 (1):101 - 113.
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  33. A Swift and Simple Refutation of the Kalam Cosmological Argument?William Lane Craig - 1999 - Religious Studies 35 (1):57-72.
    John Taylor complains that the "Kalam" cosmological argument gives the appearance of being a swift and simple demonstration of the existence of a Creator of the universe, whereas in fact a convincing argument involving the premiss that the universe began to exist is very difficult to achieve. But Taylor's proffered defeaters of the premisses of the philosophical arguments for the beginning of the universe are themselves typically undercut due to Taylor's inadvertence to alternatives open to the defender of the "Kalam" (...)
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  34.  20
    Flint's Radical Molinist Christology Not Radical Enough.William Lane Craig - 2006 - Faith and Philosophy 23 (1):55-64.
  35.  10
    Theism, Atheism, and Big Bang Cosmology.Richard Swinburne, William Lane Craig & Quentin Smith - 1995 - Philosophical Review 104 (2):337.
  36.  60
    Is Penal Substitution Incoherent? An Examination of Mark Murphy's Criticisms.William Lane Craig - 2018 - Religious Studies 54 (4):509-526.
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  37.  97
    The New B-Theory's Tu Quoque Argument.William Lane Craig - 1996 - Synthese 107 (2):249 - 269.
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  38. Peter van Inwagen, Substitutional Quantification, and Ontological Commitment.William Craig - 2014 - Notre Dame Journal of Formal Logic 55 (4):553-561.
    Peter van Inwagen has long claimed that he doesn’t understand substitutional quantification and that the notion is, in fact, meaningless. Van Inwagen identifies the source of his bewilderment as an inability to understand the proposition expressed by a simple sentence like “,” where “$\Sigma$” is the existential quantifier understood substitutionally. I should think that the proposition expressed by this sentence is the same as that expressed by “.” So what’s the problem? The problem, I suggest, is that van Inwagen takes (...)
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  39. The Historical Argument for the Resurrection of Jesus During the Deist Controversy.William L. Craig - 1988 - Religious Studies 24 (3):395-396.
     
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  40.  9
    Thesim, Atheism, and Big Bang Cosmology.William Lane Craig & Quentin Smith - 1995 - International Journal for Philosophy of Religion 37 (2):123-125.
    Was the Big Bang with which the universe began created by God, or did it occur without cause? In this book two philosophers of opposite viewpoints debate the question.
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  41. Nominalism and Divine Aseity.William Lane Craig & I. Theological Prolegomena - forthcoming - Oxford Studies in Philosophy of Religion.
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  42. God, Creation and Mr Davies.William Lane Craig - 1986 - British Journal for the Philosophy of Science 37 (2):163-175.
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  43.  9
    Robust Ethics: The Metaphysics and Epistemology of Godless Normative Realism.William Lane Craig - 2017 - Philosophia Christi 19 (2):473-478.
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  44. Hartle-Hawking Cosmology and Atheism.William Lane Craig - 1997 - Analysis 57 (4):291 - 295.
  45.  38
    Must the Beginning of the Universe Have a Personal Cause?William Craig - 2002 - Faith and Philosophy 19 (1):94-105.
  46. Was Thomas Aquinas a B-Theorist of Time?William Lane Craig - 1985 - New Scholasticism 59 (4):475-483.
  47.  4
    Replacement of Auxiliary Expressions.William Craig - 1956 - Philosophical Review 65:38.
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  48.  31
    Divine Foreknowledge and Human Freedom.William Lane Craig - 1990 - London: Brill.
  49. Prof. Grünbaum on the ‘Normalcy of Nothingness’ in the Leibnizian and Kalam Cosmological Arguments.William Lane Craig - 2001 - British Journal for the Philosophy of Science 52 (2):371-386.
  50.  65
    '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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