Beall and Cotnoir (2017) argue that theists may accept the claim that God's omnipotence is fully unrestricted if they also adopt a suitable nonclassical logic. Their primary focus is on the infamous Stone problem (i.e., whether God can create a stone too heavy for God to lift). We show how unrestricted omnipotence generates Curry‐like paradoxes. The upshot is that Beall and Cotnoir only provide a solution to one version of the Stone problem, but that unrestricted omnipotence generates other problems which (...) they do not adequately address. (shrink)

Conceptual engineering is the method (or methods) via which we can assess and improve our concepts. Can conceptual engineering be usefully employed within analytic theology? Given that analytic theology and analytic philosophy effectively share the same philosophical toolkit then if conceptual engineering works well in philosophy then it ought to work well in analytic theology too. This will be our working hypothesis. To make good on this hypothesis, we first address two challenges. The first challenge makes conceptual engineering look to (...) be too inclusive; the second challenge makes it look to be too revolutionary (for analytic theology). To address these challenges, we propose a refined characterisation of conceptual engineering. We then turn to consider a number of case studies where analytic theology and conceptual engineering may fruitfully cooperate. These are: theological disagreements, inter-faith dialogue, meaning change, celibacy, AI, the name of God, and conceptual genealogy. (shrink)

The coherence of omniscience is sometimes challenged using self-referential sentences like, “No omniscient entity knows that which this very sentence expresses,” which suggest that there are truths which no omniscient entity knows. In this paper, I consider two strategies for addressing these challenges: The Common Strategy, which dismisses such self-referential sentences as meaningless, and The Conciliatory Strategy, which discounts them as quirky outliers with no impact on one’s status as being omniscient. I argue that neither strategy succeeds. The Common Strategy (...) fails because it is both unmotivated and impotent. The Conciliatory Strategy fails because it leads to embarrassing situations in which omniscient entities are epistemically inferior to non-omniscient entities: we can, for example, devise trivia-based drinking games that force omniscient entities into an intoxicated state; and, given plausible closure principles for belief, such entities are unable to have the sorts of beliefs that give them reason to refuse to play. (shrink)

In “God of the Gaps: A Neglected Reply to God’s Stone Problem”, Jc Beall and A. J. Cotnoir offer a gappy solution to the paradox of (unrestricted) omnipotence that is typified by the classic stone problem. Andrew Tedder and Guillermo Badia, however, have recently argued that this solution could not be extended to a more serious Curry-like version of the paradox. In this paper, we show that such a gappy solution does extend to it.

Can God change the past? The standard Aquinas line answers this question negatively: God cannot change the past since such an act implies a contradiction; thus is not within the purview of God's omnipotence. While the Aquinas line is well-known, there are other, non-standard solutions to this question. In this paper, I look into such answers. In particular, I explore those answers that employ the resources of gappy and glutty logics. I show how these solutions are motivated and how each (...) offers an alternative conception of what it is for God to be omnipotent. Finally, I consider and reply to potential issues that may be raised against these non-standard answers. (shrink)

In “God of the gaps: A neglected reply to God’s stone problem,” Jc Beall and A. J. Cotnoir offer a gappy solution to the paradox of the stone – a paradox that involves God’s omnipotence. This paper shows that their solution extends to a puzzle concerning God’s impeccability or inability to sin. This latter puzzle not only involves God’s omnipotence but also His omnibenevolence.

In ‘Currying omnipotence: A reply to Beall and Cotnoir’, Andrew Tedder and Guillermo Badia argue that Jc Beall and A. J. Cotnoir’s gappy solution to the traditional paradox of unrestricted omnipotence does not extend to a Curry-like version of the paradox. In this paper, we show that it does extend to it.

The recent work of logician Jc Beall marks a paradigm shift within the fields of analytic theology and philosophy of religion. Thanks to Beall’s work, the long held (and generally unquestioned) assumption that theology is governed by (or closed under) the classical account of logic, is no longer free for the assumption. More importantly, by dropping this unquestioned commitment to the classical account, Beall’s work has uncovered natural and well-motivated solutions to some of monotheistic theologies’ most difficult and longstanding problems. (...) That said, much of Beall’s work (and the work of others who have followed his lead) has been paraconsistent, utilizing glut-theoretic (contradictory) models to solve theologies problems. In this essay, my plan is to go paracomplete, with the aim of exploring a yet to be explored solution to the infamous foreknowledge and freedom problem. My solution finds its roots in the recent work Jc Beall and Aaron Cotnoir (‘God of the Gaps’, Analysis, 2017). Specifically, in this essay I will explore a gap-theoretic solution to the foreknowledge and freedom problem; one in which it is neither true nor false that God has foreknowledge. By utilizing Beall’s and Cotnoir’s model — which sees limit claims on God’s omni-properties as either just false or gappy — a natural and well-motivated solution to the foreknowledge and freedom problem emerges. Moreover, by utilizing the Beall-Cotnoir gap-theoretic model, not only is the foreknowledge and freedom problem circumvented, but an interesting and novel account of divine omniscience emerges. (shrink)

The divine attributes of omniscience and omnipotence have faced objections to their very consistency. Such objections rely on reasoning parallel to semantic paradoxes such as the Liar or to set-theoretic paradoxes like Russell's paradox. With the advent of paraconsistent logics, dialetheism—the view that some contradictions are true—became a major player in the search for a solution to such paradoxes. This paper explores whether dialetheism, armed with the tools of paraconsistent logics, has the resources to respond to the objections levelled against (...) the divine attributes. (shrink)

What is the proper role of logic in analytic theology? This question is thrown into sharp relief when a basic logical principle is questioned, as in Beall’s ‘Christ – A Contradiction.’ Analytic philosophers of logic have debated between exceptionalism and anti-exceptionalism, with the tide shifting towards anti-exceptionalism in recent years. By contrast, analytic theologians have largely been exceptionalists. The aim of this paper is to argue for an anti-exceptionalist view, specifically treating logic as a modelling tool. Along the way I (...) critically engage with Beall on the role of logic in theology, maintaining that theological inquiry is in some ways disanalogous with other theoretical enterprises. (shrink)

The fundamental problem of Christology is the apparent contradiction of Christ as recorded at Chalcedon. Christ is human and Christ is divine. Being divine entails being immutable. Being human entails being mutable. Were Christ two different persons there’d be no apparent contradiction. But Chalcedon rules as much out. Were Christ only partly human or only partly divine there’d be no apparent contradiction. But Chalcedon rules as much out. Were the very meaning of ‘mutable’ and/or ‘immutable’ other than what they are, (...) there’d be no apparent contradiction. But the meaning is what it is, and changing the meaning of our terms to avoid the apparent contradiction of Christ is an apparent flight from reality. What, in the end, is the explanation of the apparent contradiction of Christ? Theologians and philosophers have long advanced many consistency-seeking answers, all of which increase the metaphysical or semantical complexity of the otherwise strikingly simple but radical core of Christianity’s GodMan. In this paper, I put the simplest explanation on the theological table: namely, Christ appears to be contradictory because Christ is contradictory. This explanation may sound complicated to the many who are steeped in the mainstream account of logic according to which logic precludes the possibility of true contradictions. But the mainstream account of logic can and should be rejected. Ridding theology of the dogma of mainstream logic illuminates the simple though striking explanation of the apparent contradiction of Christ — namely, that Christ is a contradictory being. Just as the simplest explanation to the apparent roundness of the earth has earned due acceptance, so too should the simplest explanation of the apparent contradiction of Christ. (shrink)

The application of paraconsistent logics to theological contradictions is a fascinating move. Jc Beall’s (J Anal Theol, 7(1): 400–439, 2019) paper entitled ‘Christ—A Contradiction: A Defense of ‘Contradictory Christology’ is a notable example. Beall proposes a solution to the fundamental problem of Christology. His solution aims at making the case, and defending the viability of, what he has termed, ‘Contradictory Christology’. There are at least two essential components of Beall’s ‘Contradictory Christology’. These include the dogmatic statements of Chalcedon and FDE (...) logic. The first is the theological contradiction in question. The second is the type of paraconsistent logic. Both components are integral to a contradictory theology in general. I argue that there can be no such thing as an Islamic contradictory theology. I make the case by establishing two points. These points correspond to both integral components of a contradictory theology in general. The first is that an Islamic theological contradiction does not entail an actual (logical) contradiction. The second is that FDE logic, including alternative sub-classical systems of logic, are not adequate in tolerating an Islamic theological contradiction. (shrink)

Dialetheism is the view that some contradictions are true. Resorting to either metaphysical dialetheism or semantic dialetheism may seem like an appropriate resolve to certain theological contradictions. At least for those who concede to theological contradictions, and take dialetheism seriously. However, I demonstrate that neither of these types of dialetheism would serve to be amenable in resolving an Islamic theological contradiction. This is a theological contradiction that I refer to as ‘the paradox of an unknowable and ineffable God’. As a (...) result of this, I propose an alternative type of dialetheism which aims to resolve the paradox of an unknowable and ineffable God. I call this type of dialetheism, ‘mystical dialetheism’. (shrink)

I examine two related arguments for the claim that if God is omnipotent, God cannot lack abilities such as the ability to do evil or to act irrationally. Both arguments concern the idea that omnipotence is inconsistent with being dominated with respect to abilities. I raise new issues in the formulation of such dominance principles about ability, and attempt to solve them. I also discuss and reject existing objections to these arguments. I conclude that these arguments are promising but not (...) conclusive, and that important work remains to be done in formulating the relevant dominance principles. (shrink)

I examine issues in the philosophy of religion at the intersection of what possibilities there are and what a God, as classically conceived in the theistic philosophical tradition, would be able to do. The discussion is centered around arguing for an incompatibility between theism and two principles about possibility and ability, and exploring what theists should say about these incompatibilities. -/- I argue that theism entails that certain kinds and amounts of evil are impossible. This puts theism in conflict with (...) popular principles of modal recombination. However, theists have plausible explanations for the violations of recombination that they posit, and can suitably amend these principles without giving up their usefulness in accounting for what possibilities there are. -/- I also argue that despite the impossibility of these evils, God is able to bring these evils about. This puts theism in conflict with the principle that no one is able to do the impossible. However, theists can give a plausible account of why God is unique in being able to do the impossible, and have distinctive resources to address the arguments in favor of the idea that no one is able to do the impossible. And by denying this principle, theists are able to resolve several otherwise difficult puzzles, including reconciling conflicts between the divine attributes. (shrink)