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Launonen and Mullins argue that if Classical Theism is true, human cognition is likely not theism-tracking, at least, given what we know from cognitive science of religion. In this essay, we develop a model for how classical theists can... more
Launonen and Mullins argue that if Classical Theism is true, human cognition is likely not theism-tracking, at least, given what we know from cognitive science of religion. In this essay, we develop a model for how classical theists can make sense of the findings from cognitive science, without abandoning their Classical Theist commitments. We also provide an argument for how our model aligns well with the Christian doctrine of general revelation.
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Would the existence of extraterrestrial intelligent life (ETI) conflict in any way with Christian belief? We identify six areas of potential conflict. If there be no conflict in any of these areas—and we argue ultimately there is not—we... more
Would the existence of extraterrestrial intelligent life (ETI) conflict in any way with Christian belief? We identify six areas of potential conflict. If there be no conflict in any of these areas—and we argue ultimately there is not—we are confident in declaring that there is no conflict, period. This conclusion underwrites the integrity of theological explorations into the existence of ETI, which has become a topic of increasing interest among theologians in recent years.
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In this essay, we engage with Graham Oppy’s work on Thomas Aquinas’s First Way. We argue that Oppy’s objections shouldn’t be seen as successful. In order to establish this thesis, we first analyze Oppy’s exegesis of Aquinas’s First Way,... more
In this essay, we engage with Graham Oppy’s work on Thomas Aquinas’s First Way. We argue that Oppy’s objections shouldn’t be seen as successful. In order to establish this thesis, we first analyze Oppy’s exegesis of Aquinas’s First Way, as well as the counter‐arguments he puts forth (including the charge that Aquinas’s argument is invalid or, if deemed valid, forces one to adopt determinism). Next, we address Oppy’s handling of the contemporary scholarship covering the First Way. Specifically, we lay out Edward Feser’s most recent formulation of the argument and analyze Oppy’s main objection to it.
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In The Problem of Political Authority, Michael Huemer argues that the contractarian and consequentialist groundings of political authority are unsuccessful, and, in fact, that there are no adequate contemporary accounts of political... more
In The Problem of Political Authority, Michael Huemer argues that the contractarian and consequentialist groundings of political authority are unsuccessful, and, in fact, that there are no adequate contemporary accounts of political authority. As such, the modern state is illegitimate and we have reasons to affirm political anarchism. We disagree with Huemer’s conclusion. But we consider Huemer’s critiques of contractarianism and consequentialism to be compelling. Here we will juxtapose, alongside Huemer’s critiques, a theistic account of political authority from Nicholas Wolterstorff’s book The Mighty and the Almighty. We think that Wolterstorff’s model does better than contractarianism and consequentialism at answering Huemer’s critiques. We also think that an abductive basis for God’s existence emerges from the inadequate authority accounts that Huemer surveys.
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ABSTRACT. Molinists generally see Calvinism as possessing certain liabilities from which Molinism is immune. For example, Molinists have traditionally rejected Calvinism, in part, because it allegedly makes God the author of sin.... more
ABSTRACT. Molinists generally see Calvinism as possessing certain liabilities from which Molinism is immune. For example, Molinists have traditionally rejected Calvinism, in part, because it allegedly makes God the author of sin. According to Molina, we ‘should not infer that He is in any way a cause of sin.’ However, Greg Welty has recently argued by way of his Gunslingers Argument that, when it comes to God’s relationship to evil, Molinism is susceptible to the same liabilities as Calvinism. If his argument is successful, he has undercut, at least partially, justification for believing in Molinism. While I concede that Welty’s argument is successful in that it does undercut some justification for believing in Molinism, this concession does not entail that, as it relates to the problem of evil, the Calvinist and the Molinist are in the same epistemic position. In this article, I argue that, when it comes to God’s relationship to evil, the Molinist is in a superior epistemic situation to the Calvinist. I do this in two steps. First, I argue for what I call the Robust Felix Culpa Theodicy. Second, I argue that the Robust Felix Culpa Theodicy is incompatible with Calvinism.
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Department of Philosophy, University of Glasgow, Glasgow, G12 8QQ, UK e-mail: T.McNabb.1@Research.gla.ac.uk Alvin Plantinga over the decades has developed a particular theory of warrant that would allow certain beliefs to be warranted,... more
Department of Philosophy, University of Glasgow, Glasgow, G12 8QQ, UK e-mail: T.McNabb.1@Research.gla.ac.uk Alvin Plantinga over the decades has developed a particular theory of warrant that would allow certain beliefs to be warranted, even if one lacked propositional arguments or evidence for them. One such belief that Plantinga focuses on is belief in God. There have been, however, numerous objections both to Plantinga's theory of warrant and to the religious application that he makes of it. In this article I address an objection from both of these categories. I first tackle an objection that attempts to show that proper function isn't a necessary condition for warrant. After tackling this, I move on to interact with the Pandora's Box Objection. This objection argues that Plantinga's epistemology is weakened by the fact that all sorts of serious religious beliefs could be warranted by using his system.