203 found
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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.  61
    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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  3.  65
    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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  4. The Blackwell Companion to Natural Theology.William Lane Craig & J. P. Moreland (eds.) - 2009 - Wiley-Blackwell.
  5. The KalAm Cosmological Argument.William Lane Craig - 1979 - In Tijdschrift Voor Filosofie. Rutgers University Press. pp. 383-383.
  6. Time and Eternity: Exploring God’s Relationship to Time.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. Mctaggart's Paradox and the Problem of Temporary Intrinsics.William Lane Craig - 1998 - Analysis 58 (2):122–127.
  8. The Blackwell Companion to Natural Theology.William Lane Craig & J. P. Moreland (eds.) - 2009 - Wiley-Blackwell.
  9. 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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  10.  42
    The Cosmological Argument From Plato to Leibniz.William Lane Craig - 1980 - Barnes & Noble.
  11.  22
    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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  12. ‘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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  13.  82
    Is Presentness a Property?William Lane Craig - 1997 - American Philosophical Quarterly 34 (1):27 - 40.
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  14. God Over All: Divine Aseity and the Challenge of Platonism.William Lane Craig - 2016 - Oxford University Press UK.
    God Over All: Divine Aseity and the Challenge of Platonism is a defense of God's aseity and unique status as the Creator of all things apart from Himself in the face of the challenge posed by mathematical Platonism. After providing the biblical, theological, and philosophical basis for the traditional doctrine of divine aseity, William Lane Craig explains the challenge presented to that doctrine by the Indispensability Argument for Platonism, which postulates the existence of uncreated abstract objects. Craig provides detailed examination (...)
     
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  15.  83
    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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  16.  41
    ‘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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  17. Middle Knowledge, Truth-Makers, and the "Grounding Objection".William Lane Craig - 2001 - Faith and Philosophy 18 (3):337-352.
  18.  39
    Divine Foreknowledge and Human Freedom.William Lane Craig - 1990 - London: Brill.
  19. ‘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.
  20. 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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  21.  84
    Trinity Monotheism Once More: A Response to Daniel Howard-Snyder.William Lane Craig - 2006 - Philosophia Christi 8 (1):101 - 113.
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  22. 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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  23.  68
    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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  24. 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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  25. Nominalism and Divine Aseity.William Lane Craig & I. Theological Prolegomena - 2012 - Oxford Studies in Philosophy of Religion 4 (1).
     
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  26.  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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  27. Hartle-Hawking Cosmology and Atheism.William Lane Craig - 1997 - Analysis 57 (4):291 - 295.
  28. The Origin and Creation of the Universe: A Reply to Adolf Grünbaum.William Lane Craig - 1992 - British Journal for the Philosophy of Science 43 (2):233-240.
  29. 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 - 2008 - 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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  30. Assessing the New Testament Evidence for the Historicity of the Resurrection of Jesus.William Lane Craig - 1989 - Mellen Press.
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  31. 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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  32.  34
    Divine Eternity.William Lane Craig - 2008 - In Thomas P. Flint & Michael C. Rea (eds.), The Oxford Handbook of Philosophical Theology. Oxford University Press.
    Philosophical theologians have been sharply divided with respect to God's relationship to time. This article examines the principal arguments they have offered for divine timelessness and temporality. Based on the discussion, it appears that the grounds for affirming divine timelessness is comparatively weak, but that there are two powerful arguments in favour of divine temporality. It would seem, then, that we should conclude that God is temporal. But such a conclusion would be premature, for there remains one way of escape (...)
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  33. The New B-Theory's Tu Quoque Argument.William Lane Craig - 1996 - Synthese 107 (2):249 - 269.
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  34. Temporal Necessity; Hard Facts/Soft Facts.William Lane Craig - 1986 - International Journal for Philosophy of Religion 20 (2/3):65 - 91.
    In conclusion, then, the notion of temporal necessity is certainly queer and perhaps a misnomer. It really has little to do with temporality per se and everything to do with counterfactual openness or closedness. We have seen that the future is as unalterable as the past, but that this purely logical truth is not antithetical to freedom or contingency. Moreover, we have found certain past facts are counterfactually open in that were future events or actualities to be other than they (...)
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  35.  30
    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.  33
    Flint’s Radical Molinist Christology Not Radical Enough.William Lane Craig - 2006 - Faith and Philosophy 23 (1):55-64.
  37. God, Creation and Mr Davies.William Lane Craig - 1986 - British Journal for the Philosophy of Science 37 (2):163-175.
  38. The Cosmological Argument.William Lane Craig - 2008 - In Paul Copan & Chad V. Meister (eds.), Philosophy of Religion: Classic and Contemporary Issues. Blackwell.
  39. God and Abstract Objects: The Coherence of Theism: Aseity.William Lane Craig - 2017 - Springer.
    This book is an exploration and defense of the coherence of classical theism’s doctrine of divine aseity in the face of the challenge posed by Platonism with respect to abstract objects. A synoptic work in analytic philosophy of religion, the book engages discussions in philosophy of mathematics, philosophy of language, metaphysics, and metaontology. It addresses absolute creationism, non-Platonic realism, fictionalism, neutralism, and alternative logics and semantics, among other topics. The book offers a helpful taxonomy of the wide range of options (...)
     
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  40. Naturalism: A Critical Analysis.William Lane Craig & James Porter Moreland (eds.) - 2000 - Routledge.
    Craig and Moreland present a rigorous analysis and critique of the major varieties of contemporary philosophical naturalism and advocate that it should be abandoned in light of the serious difficulties raised against it. The contributors draw on a wide range of topics including: epistemology, philosophy of science, value theory to basic analytic ontology, philosophy of mind and agency, and natural theology.
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  41. Was Thomas Aquinas a B-Theorist of Time?William Lane Craig - 1985 - New Scholasticism 59 (4):475-483.
  42.  57
    Whitrow and Popper on the Impossibility of an Infinite Past.William Lane Craig - 1979 - British Journal for the Philosophy of Science 30 (2):165-170.
  43. 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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  44.  60
    Tense and the New B-Theory of Language.William Lane Craig - 1996 - Philosophy 71 (275):5 - 26.
    New B-Theorists of language, while conceding the untranslatability of tensed sentences by tenseless sentences, deny that the ineliminability of tense implies the reality of tensed facts. Thus, New BTheorist Nathan Oaklander explains, For a variety of reasons, ... recent defenders of the tenseless view have come to embrace the thesis that tensed sentences cannot be translated by tenseless ones without loss of meaning. Nevertheless, recent detensers have denied that the ineliminability of tensed language and thought entails the reality of temporal (...)
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  45. 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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  46.  94
    God and the Beginning of Time.William Lane Craig - 2001 - International Philosophical Quarterly 41 (1):17-31.
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  47. Divine Foreknowledge and Human Freedom: The Coherence of Theism.William Lane CRAIG - 1991
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  48.  47
    Theism and Big Bang Cosmology.William Lane Craig - 1991 - Australasian Journal of Philosophy 69 (4):492 – 503.
  49. Pantheists in Spite of Themselves? God, Infinity, and Three Contemporary Theologians.William Lane Craig - unknown
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  50.  66
    Omniscience, Tensed Facts, and Divine Eternity.William Lane Craig - 2000 - Faith and Philosophy 17 (2):227--228.
    A difficulty for a view of divine eternity as timelessness is that if time is tensed, then God, in virtue of His omniscience, must know tensed facts. But tensed facts, such as It is now t, can only be known by a temporally located being.Defenders of divine atemporality may attempt to escape the force of this argument by contending either that a timeless being can know tensed facts or else that ignorance of tensed facts is compatible with divine omniscience. Kvanvig, (...)
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