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  1. Grim Variations.Fabio Lampert & John William Waldrop - 2021 - Faith and Philosophy 38 (3):287-301.
    Patrick Grim advances arguments meant to show that the doctrine of divine omniscience—the classical doctrine according to which God knows all truths—is false. In particular, we here have in mind to focus on two such arguments: the set theoretic argument and the semantic argument. These arguments due to Grim run parallel to, respectively, familiar paradoxes in set theory and naive truth theory. It is beyond the purview of this article to adjudicate whether or not these are successful arguments against the (...)
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  2. आचार्य समन्तभद्र विरचित "स्तुतिविद्या" Ācārya Samantabhadra’s Stutividyā (विजय कुमार जैन).Vijay K. Jain (ed.) - 2020 - Dehradun: Vikalp Printers.
    जिनशासन प्रणेता आचार्य समन्तभद्र (लगभग दूसरी शती) ने इस ग्रंथ "स्तुतिविद्या" में, जिसका अपरनाम "जिनशतक" अथवा "जिनस्तुतिशतं" है, अत्यंत अलंकृत भाषा में चतुर्विंशतिस्तव किया है। यह गूढ़ ग्रंथ आचार्य समन्तभद्र के अपूर्व काव्य-कौशल, अद्भुत व्याकरण-पांडित्य और अद्वितीय शब्दाधिपत्य को सूचित करता है। जिनेन्द्र भगवान की स्तुति करने का कारण यही है कि उनके द्वारा प्रतिपादित मोक्षमार्ग की अमोघता और उससे अभिमत फल की सिद्धि को देखकर उसके प्रति हमारा अनुराग (भक्तिभाव) उत्तरोत्तर बढ़े जिससे हम भी उसी मार्ग की आराधना-साधना करते (...)
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  3. Divine Omniscience and Human Free Will: A Logical and Metaphysical Analysis.Ciro De Florio & Aldo Frigerio - 2019 - Cham, Switzerland: Springer Verlag.
    This book deals with an old conundrum: if God knows what we will choose tomorrow, how can we be free to choose otherwise? If all our choices are already written, is our freedom simply an illusion? This book provides a precise analysis of this dilemma using the tools of modern ontology and the logic of time. With a focus on three intertwined concepts - God's nature, the formal structure of time, and the metaphysics of time, including the relationship between temporal (...)
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  4. The Neo-Molinist Square Stands Firm: A Rejoinder to Kirk MacGregor.Elijah Hess - 2019 - Philosophia Christi 21 (2):391-406.
    In a previous issue of Philosophia Christi, Kirk MacGregor responded to an essay of mine in which I argued for a neo-Molinist account of open theism. The argument demonstrated how, given standard counterfactual semantics, one could derive an “open future square of opposition,” that is, a depiction of the logical relations that hold between future-tense statements from an open theistic standpoint. Conceding the validity of the argument, MacGregor nevertheless sought to deny its soundness by criticizing both its conclusion and the (...)
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  5. Foreknowledge Without Determinism.Nathan Rockwood - 2019 - Sophia 58 (2):103-113.
    A number of philosophers and theologians have argued that if God has knowledge of future human actions then human agents cannot be free. This argument rests on the assumption that, since God is essentially omniscient, God cannot be wrong about what human agents will do. It is this assumption that I challenge in this paper. My aim is to develop an interpretation of God’s essential omniscience according to which God can be wrong even though God never is wrong. If this (...)
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  6. Omniscience, Freedom, and Mystery.Damiano Migliorini - 2018 - Nuovo Giornale di Filosofia Della Religione 8 (2).
    The text published below is the translation of a part of this published article: "Il Dio che rischia e che cambia: introduzione all’Open Theism". The issue of omniscience is one of the most debated in contemporary Analytical Philosophy of Religion. However, what is often lacking in this discussion is a deep understanding of the dilemma of omniscience and human freedom within a complete epistemological (what can we really say about the divine and the world), metaphysical and theological framework. For example, (...)
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  7. Peter Lombard on God’s Knowledge and Its Capacities: Sententiae, Book I, Distinctions 38-39.Rostislav Tkachenko - 2018 - Sententiae 37 (1):6-18.
    The global Peter Lombard research reinaugurated in 1990s has resulted in a number of recent publications, but the Master of the Sentences’ theology proper is partially underresearched. In particular, a more detailed exposition of the distinctions 35-41 of his Book of Sentences is needed in order to clarify his doctrine of God’s knowledge and its relation to the human free will. The article builds on the earlier established evidence that, for Peter Lombard in distinctions 35-38, God’s knowledge, in general, is (...)
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  8. The Asperian Design.Thomas G. W. Crowther - 2017 - Spirituality Studies 3 (1):10-19.
    Reality is two-fold, composed of the lighted world as revealed in Genesis, and the darker primordiality which preceded it. The illuminated represents that which the human mind can comprehend, manipulate and re-order to its will: a “designed” and mechanical universe of parts. But behind it, in the backspace of reality, remains the darkness. A formless state of pre-creation, the darkness exists as an endless series of intertwining “signatures” – single possibilities waiting to be created in the illuminated forefront of reality. (...)
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  9. Peter Lombard on God’s Knowledge: Sententiae, Book I, Distinctions 35-38, as the Basis for Later Theological Discussions.Rostislav Tkachenko - 2017 - Sententiae 36 (1):17-30.
    Since the mid-90’s the figure of Peter Lombard and his Book of Sentences has regained the importance in scholarly world and been studied from both historical-theological and historical-philosophical perspectives. But some aspects of his thinking, encapsulated in the written form, which was to become the material basis for the thirteenth- through the fifteenth-century theological projects, remained somewhat insufficiently researched. Therefore this article analyzes the select parts of the Book of Sentences with the purpose of looking at how Peter Lombard handled (...)
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  10. Semiclassical Theism and the Passage of Planck Times.James Goetz - 2016 - Theology and Science 14 (3):325–339.
    This paper models God and time in the framework of modern physics. God bridges and simultaneously exists in (1) a universe with infinite tenseless time and (2) a created parallel universe with tensed time and a point origin. The primary attributes of God are inexhaustible love, inexhaustible perception, and inexhaustible force. The model also incorporates modern physics theories that include relativity, the conservation of energy, quantum mechanics, and multiverse geometry. For example, creation out of nothing and divine intervention are subject (...)
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  11. Recent Objections to Perfect Knowledge and Classical Approaches to Omniscience.Benjamin W. McCraw - 2016 - Philosophy and Theology 28 (1):259-270.
    Patrick Grim and Einar Duenger Bohn have recently argued that there can be no perfectly knowing Being. In particular, they urge that the object of omniscience is logically absurd (Grim) or requires an impossible maximal point of all knowledge (Bohn). I argue that, given a more classical notion of omniscience found in Aquinas and Augustine, we can shift the focus of perfect knowledge from what that being must know to the mode of that being’s understanding. Since Grim and Bohn focus (...)
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  12. La «soluzione tomistica» nel dibattito analitico contemporaneo sull’onniscienza divina e la libertà umana.Damiano Migliorini - 2016 - Divus Thomas 119:359-395.
    The new theoretical perspective proposed by the Open Theism theologians, compels us to study in depth and to evaluate the “classic” argumentative tools used to solve the ancient antinomy between divine omniscience and human freedom, to which the thesis of the Open Theism try to give an innovative solution. Among these tools – invoked by many authors in the contemporary debate about omniscience, in analytic philosophy of religion – several ones are part of Thomas Aquinas’ thought: the division in primary (...)
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  13. 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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  14. Prospettive del molinismo nel dibattito contemporaneo sull’onniscienza divina.Damiano Migliorini - 2015 - Verifiche: Rivista Trimestrale di Scienze Umane 44:71-106.
    Over the past four decades, the issue of the relationship between divine omniscience and human freedom has been the subject of a great debate in the context of Analytic Philosophy of Religion. Many authors have contributed to the debate by formulating some ‘solutions’, taking inspiration from the thought of classical authors (e.g. Boethius, Aquinas, Ockham). One of these, is inspired by Luis de Molina’s thought. The Author, therefore, aims to present the main theoretical thesis of this solution, following the development (...)
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  15. God Knows the Future by Ordering the Times.T. Ryan Byerly - 2014 - Oxford Studies in Philosophy of Religion 5.
  16. What God only knows: a reply to Rob Lovering.Matthew Frise - 2014 - Religious Studies 50 (2):245-254.
    Rob Lovering has recently argued that God is not omniscient on the grounds that (1) in order to be omniscient a subject must not only know all truths always but also know what it's like not to know a truth, and (2) God cannot fulfil both of these requirements. I show that Lovering's argument is unsuccessful since he inadequately supports (1) and (2), and since there are several serious doubts about (2). I also show that Lovering does not otherwise indicate (...)
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  17. Trinità per filosofi? Lineamenti di un Teismo Trinitario.Damiano Migliorini - 2014 - Studia Patavina 61:471-482.
    The philosophical thought of Massimo Cacciari and the conceptual issues of « open theism » are two speculative routes apparently very distant from each other. This contribution highlights the common goal in their going to the root of philosophic problems in order to seek an answer: they think of a divine way of becoming explaining the reason of both the reality of the world and the paradoxical reality of human freedom. The two routes tend to converge and recover concepts pertaining (...)
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  18. Dall’incompatibilismo di Pike all’Open Theism: il dibattito sull’onniscienza divina nella filosofia analitica della religione.Damiano Migliorini - 2014 - Rivista di Filosofia 105:273-288.
    The debate on divine omniscience and its compatibility with human freedom, developed after the formulation of the famous Pike’s Argument, has led some authors to formulate a new form of theism called open theism. The main thesis of this theory deals with the redefinition of the attribute of omniscience – meant as dynamic – and other divine attributes, such as eternity and immutability. The core of the theory, however, lies in the assumption, in metaphysical terms, of the affirmation of the (...)
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  19. Against Limited Foreknowledge.Patrick Todd - 2014 - Philosophia 42 (2):523-538.
    Theological fatalists contend that if God knows everything, then no human action is free, and that since God does know everything, no human action is free. One reply to such arguments that has become popular recently— a way favored by William Hasker and Peter van Inwagen—agrees that if God knows everything, no human action is free. The distinctive response of these philosophers is simply to say that therefore God does not know everything. On this view, what the fatalist arguments in (...)
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  20. On Whitcomb's Grounding Argument for Atheism.Daniel Howard-Snyder, Joshua Rasmussen & Andrew Cullison - 2013 - Faith and Philosophy 30 (2):198-204.
    Dennis Whitcomb argues that there is no God on the grounds that God is supposed to be omniscient, yet nothing could be omniscient due to the nature of grounding. We give a formally identical argument that concludes that one of the present co-authors does not exist. Since he does exist, Whitcomb’s argument is unsound. But why is it unsound? That is a difficult question. We venture two answers. First, one of the grounding principles that the argument relies on is false. (...)
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  21. Molinism and Theological Compatibilism.Christoph Jäger - 2013 - European Journal for Philosophy of Religion 5 (1):71-92.
    In a series of recent papers John Martin Fischer argues that the Molinist solution to the problem of reconciling divine omniscience with human freedom does not offer such a solution at all. Instead, he maintains, Molina simply presupposes theological compatibilism. However, Fischer construes the problem in terms of sempiternalist omniscience, whereas classical Molinism adopts atemporalism. I argue that, moreover, an atemporalist reformulation of Fischer’s argument designed to show that Molinism is not even consistent is unsuccessful as well, since it employs (...)
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  22. Infallible Divine Foreknowledge cannot Uniquely Threaten Human Freedom, but its Mechanics Might.T. Ryan Byerly - 2012 - European Journal for Philosophy of Religion 4 (4):73-94.
    It is not uncommon to think that the existence of exhaustive and infallible divine foreknowledge uniquely threatens the existence of human freedom. This paper shows that this cannot be so. For, to uniquely threaten human freedom, infallible divine foreknowledge would have to make an essential contribution to an explanation for why our actions are not up to us. And infallible divine foreknowledge cannot do this. There remains, however, an important question about the compatibility of freedom and foreknowledge. It is a (...)
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  23. Belief, Knowledge, and Omniscience. Review of: Paul Weingartner: Omniscience.Daniel von Wachter - 2011 - Grazer Philosophische Studien 83 (1):267--279.
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  24. The Mystery of Foreknowledge.David J. Anderson & Joshua L. Watson - 2010 - Philo 13 (2):136-150.
    Many have attempted to respond to arguments for the incompatibility of freedom with divine foreknowledge by claiming that God’s beliefs about the future are explained by what the world is like at that future time. We argue that this response adequately advances the discussion only if the theist is able to articulate a model of foreknowledge that is both clearly possible and compatible with freedom. We investigate various models the theist might articulate and argue that all of these models fail.
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  25. Defining Omniscience.Daniel Diederich Farmer - 2010 - Faith and Philosophy 27 (3):306-320.
    In contemporary philosophy of religion, the doctrine of omniscience is typically rendered propositionally, as the claim that God knows all true propositions (and believes none that are false). But feminist work makes clear what even the analytic tradition sometimes confesses, namely, that propositional knowledge is quite limited in scope. The adequacy of propositional conceptions of omniscience is therefore in question. This paper draws on the work of feminist epistemologists to articulate alternative renderings of omniscience which remedy the deficiencies of the (...)
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  26. Review of Paul Weingartner, Omniscience: From a Logical Point of View[REVIEW]Daniel J. Hill - 2008 - Notre Dame Philosophical Reviews 2008 (11).
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  27. Omniscient beings are dialetheists.Peter Milne - 2007 - Analysis 67 (3):250–251.
  28. Two Mereological Arguments Against the Possibility of an Omniscient Being.Joshua T. Spencer - 2006 - Philo 9 (1):62-72.
    In this paper I present two new arguments against the possibility of an omniscient being. My new arguments invoke considerations of cardinality and resemble several arguments originally presented by Patrick Grim. Like Grim, I give reasons to believe that there must be more objects in the universe than there are beliefs. However, my arguments will rely on certain mereological claims, namely that Classical Extensional Mereology is necessarily true of the part-whole relation. My first argument is an instance of a problem (...)
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  29. Michael Martin on divine omniscience (2).Elizabeth Burns - 2005 - Think 4 (10):75-78.
    A response to the preceding article by Tom Wanchick.
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  30. Reckoning with Ross.Aaron Martin - 2004 - Proceedings of the American Catholic Philosophical Association 78:193-208.
    In this paper, I discuss St. Thomas’s explanation of how God knows the possibles—things He could create but never does create. Thomas’s full explanationincludes a discussion of the nature of possibility, the reality of the possibles, and whether there are divine ideas of the possibles. In this paper, I critique someof James Ross’s positions as he best represents the self-proclaimed “voluntarist” school. I believe that Ross gives Thomas’s texts an incomplete reading on this issue and I seek to provide what (...)
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  31. Contingency and Divine Knowledge in Ockham.Michael J. Cholbi - 2003 - American Catholic Philosophical Quarterly 77 (1):81-91.
    Ockham appeared to maintain that God necessarily knows all true propositions, including future contingent propositions, despite the fact that such propositions have determinate truth values. While some commentators believe that Ockham’s attempt to reconcile divine omniscience with the contingency of true future propositions amounts to little more than a simple-minded assertion of Ockham’s Christian faith, I argue that Ockham’s position is more sophisticated than this and rests on attributing to God a dual knowledge property: God not only knows every true (...)
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  32. The Storms of Providence: Navigating the Waters of Calvinism, Arminianism, and Open Theism.Michael D. Robinson - 2003 - Upa.
    The Storms of Providence surveys and critiques Calvinism, Arminianism, and Open Theism as models of the divine-world relationship. Further, the book defends a modified version of traditional Arminianism. The author contends that the most theologically and philosophically sound model of the divine-world relationship is one that affirms that human actions are free and not divinely determined, even while asserting that God has complete knowledge of the future.
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  33. Allwissenheit und ``offenes philosophieren''.Elke Brendel - 2001 - Erkenntnis 54 (1):7-16.
    As a result of his studies in metalogicEssler became convincedthat an absolute fixed totality of alltruths and a final metalanguage doesnot exist. Taking this result into account,it is shown that the usualabsolute concept of omniscience isuntenable. From this it can be concludedthat definitions of knowledge whichappeal to such a concept of omnisciencelead to serious problems.
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  34. Dispositional omniscience.David Hunt - 1995 - Philosophical Studies 80 (3):243 - 278.
  35. Does Theological Fatalism Rest on an Equivocation?David Hunt - 1995 - American Philosophical Quarterly 32 (2):153-165.
  36. Eternal God: A Study of God Without Time.Paul Helm - 1988 - Oxford, GB: Oxford University Press.
    Paul Helm presents a new, expanded edition of his much praised 1988 book Eternal God, which defends the view that God exists in timeless eternity. Helm argues that divine timelessness is grounded in the idea of God as creator, and that this alone makes possible a proper account of divine omniscience.
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  37. Divine Omniscience and Omnipotence in Medieval Philosophy. [REVIEW]Bonnie Kent - 1986 - Review of Metaphysics 39 (4):783-784.
    The chapters of this volume originated as papers presented at the Ohio State University, March 3-4, 1982. Students of philosophy and theology should find the work interesting, both as an introduction to medieval thought and as a source of insights into issues still disputed.
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  38. Response to Richard M. Gale's review of the book God, the Best, and Evil.Bruce Langtry - manuscript
    Richard M.Gale reviewed my book in Notre Dame Philosophical Reviews in May 2009. The overall conclusion of my reply is that although Gale repeatedly claims that the book is defective, his review has not identified any genuine defects.
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