By Michael J. Murray, Michael C. Rea

An creation to the Philosophy of Religion presents a extensive assessment of the subjects that are on the leading edge of dialogue in modern philosophy of faith. admired perspectives and arguments from either historic and modern authors are mentioned and analyzed. The booklet treats the entire critical subject matters within the box, together with the coherence of the divine attributes, theistic and atheistic arguments, religion and cause, faith and ethics, miracles, human freedom and divine windfall, technological know-how and faith, and immortality. additionally it addresses subject matters of important value that comparable books frequently forget about, together with the argument for atheism from hiddenness, the coherence of the doctrines of the Trinity and the Incarnation, and the connection among faith and politics. it is going to be a important accompaniment to undergraduate and introductory graduate-level classes.

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So we can be assured that whatever happens was foreseen by him and has a role to play in his sovereign, perfect plan. For some, the thought that God foresees but still permits the myriad causes of human pain and misery is troubling at best, morally repugnant at worst. But for many others, the belief that God has foreseen the disasters that befall us and the evils wrought against us is precisely what makes those things bearable. Still, whatever comforts it may bring, the belief that God knows the future in full and fine-grained detail raises difficult philosophical problems.

If the actions of creatures are determined by a causal contribution by God, it is hard to see how these actions can count as genuinely free. What is more, such an account makes it acutely difficult to explain the reality of evil. If God can prevent creatures from freely choosing evil by simply causing them to refrain from it, why would God not do so? The second motivation leads to a different problem. If theists who accept concurrence do so because they are reluctant to give creatures any sort of independent causal powers, they will have to provide an account of how the causal contributions of God and creatures collaborate to produce causal effects.

One might find this response unconvincing. ’’ If a rock with such a property is coherent, God could make it, but could not lift it. However, even if this is true, note that the power that God supposedly lacks is a power that is itself impossible. If the rock has the property of being essentially immobile, then it is as impossible for God to have the power to lift it, as it is for God to have the power to make a triangle with four sides. Since neither of these is logically possible, the notion of having the power to do these things is incoherent, and shows no limitation on divine power.

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