The explanatory power of theism

Special thanks to Alvin Plantinga, Michael Detlefsen and William Alston for many helpful suggestions.     

Classical theism and the multiverse

International Journal for Philosophy of Religion - Some analytic philosophers of religion argue that theists should embrace the hypothesis of the multiverse to address the problem of evil and make...     

Miracles and the case for theism

I would like to thank Keith Parsons for reviving my interest in this topic, and Robert McKim, Patrick Maher, Hugh Chandler, Jordan Howard Sobel, and William Alston for helpful remarks concerning previous versions of this paper.     

Skeptical theism and the challenge of atheism

Skeptical theists hold that we should be skeptical about our ability to know the reasons that God would have for permitting evil, at least in particular cases. They argue for their view by setting aside actions that are wrong in themselves and focusing their attention on actions that are purportedly right or wrong simply in terms of their consequences. However, I argue in this paper that once skeptical theists are led to take into account actions that are wrong in themselves, as they must, they cannot escape the conclusion that there is a logical contradiction between the existence of an all-good, all-powerful God and what would have to be God’s permission of the significant and horrendous evil consequences of immoral actions found in our world.

     

Paying the cost of skeptical theism

In this paper I show that two arguments for the inconsistency of skeptical theism fail. After setting up the debate in “Introduction” section, I show in “The initial debate” section why Mylan Engel’s argument (Engel 2004) against skeptical theism does not succeed. In “COST” section I strengthen the argument so that it both avoids my reply to Engel and parallels Jon Laraudogoitia’s argument against skeptical theism (Laraudogoitia 2000). In “COST*” section, I provide three replies—one by an evidentialist theist, one by a closure-denying theist, and one by a necessitarian theist, and argue that the necessitarian’s reply successfully rebuts the inconsistency charge. I conclude that skeptical theism which accepts God’s necessary existence is immune to both kinds of arguments for its inconsistency.     

Skeptical theism and value judgments

One of the most prominent objections to skeptical theism in recent literature is that the skeptical theist is forced to deny our competency in making judgments about the all-things-considered value of any natural event. Some skeptical theists accept that their view has this implication, but argue that it is not problematic. I think that there is reason to question the implication itself. I begin by explaining the objection to skeptical theism and the standard response to it. I then identify an assumption that is prevalent in much of the literature concerning the problem of evil, and show that it is a factor in motivating commitment to the implication I mean to question. I argue that the assumption is false, and that once it is rejected there is room to endorse the skeptical theist’s strategy in responding to some arguments from evil without endorsing the putative implication that objectors find unacceptable.     

Wierenga on theism and counterpossibles

Philosophical Studies - Several theists, including Linda Zagzebski, have claimed that theism is somehow committed to nonvacuism about counterpossibles. Even though Zagzebski herself has rejected...