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Journal articles on the topic 'God's existence'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Bernstein, C'Zar. "Is God's Existence Possible?" Heythrop Journal 59, no. 3 (2014): 424–32. http://dx.doi.org/10.1111/heyj.12132.

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2

Clark, Kelly James. "Proofs of God's Existence." Journal of Religion 69, no. 1 (1989): 59–84. http://dx.doi.org/10.1086/487992.

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Kraay, Klaas J., and Chris Dragos. "On preferring God's non-existence." Canadian Journal of Philosophy 43, no. 2 (2013): 157–78. http://dx.doi.org/10.1080/00455091.2013.816176.

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For many centuries, philosophers have debated this question: ‘Does God exist?’ Surprisingly, they have paid rather less attention to this distinct – but also very important – question: ‘Would God's existence be a good thing?’ The latter is an axiological question about the difference in value that God's existence would make (or does make) in the actual world. Perhaps the most natural position to take, whether or not one believes in God, is to hold that it would be a very good thing if such a being were to exist. After all, God is traditionally thought to be perfectly powerful and good, and it

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4

Williams, John N. "Ontological disproof of God's existence." Australasian Journal of Philosophy 70, no. 2 (1992): 204–10. http://dx.doi.org/10.1080/00048409212345091.

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5

Smith, Quentin. "The Conceptualist Argument for God's Existence." Faith and Philosophy 11, no. 1 (1994): 38–49. http://dx.doi.org/10.5840/faithphil199411112.

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6

Wee, Cecilia. "Descartes's Ontological Proof of God's Existence." British Journal for the History of Philosophy 20, no. 1 (2012): 23–40. http://dx.doi.org/10.1080/09608788.2011.650973.

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7

EVERITT, NICHOLAS. "Interpretations of God's eternity." Religious Studies 34, no. 1 (1998): 25–32. http://dx.doi.org/10.1017/s0034412597004198.

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…even from everlasting to everlasting, thou art God (Psalms 90.2)A number of authors, including contributors to this journal, have argued that the only consistent interpretation of God's eternal existence attributes to God an atemporal existence. Their argument seeks to show that it would be self-contradictory to adopt the opposing interpretation that God exists in time, and has indeed existed for an infinite past time. This paper argues that their objections to infinite past existence all turn on a misunderstanding of what that concept involves. The theist is therefore not compelled to adopt

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Swinburne, Richard. "God's Moral Goodness." Philosophy of Religion: Analytic Researches 6, no. 2 (2022): 5–18. http://dx.doi.org/10.21146/2587-683x-2022-6-2-5-18.

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Philosophers have tried to demonstrate the nature of God – either by arguing that it is a priori necessary that there is a perfect being, and that perfection entails having a certain nature (Anselm); or by arguing that the existence and nature of the universe is such as to entail or make it probable that its creator God has a certain nature (Aquinas). In my probabilistic argument I pursue the second way, arguing that the existence and nature of the universe makes it probable that the universe was created and sustained by an essentially everlasting omnipotent person. An omnipotent person will b

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Erlwein, Hannah C. "Proving God's Existence? A Reassessment of al-Rāzī’s Arguments for the Existence of the Creator." Journal of Qur'anic Studies 19, no. 2 (2017): 31–63. http://dx.doi.org/10.3366/jqs.2017.0283.

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Arguments for God's existence, it has often been argued in the secondary academic literature, form an essential part of classical Islamic theology (ʿilm al-kalām) and philosophy (falsafa). In the past decades, numerous scholars have dealt with what could be termed the Islamic discourse on arguments for God's existence, and have commonly analysed these arguments making recourse to Immanuel Kant's (1724–1804) categorisation of such arguments as cosmological, teleological, or ontological. The great Ashʿarī theologian Fakhr al-Dīn al-Rāzī (d. 606/1210) is, unsurprisingly, seen as no exception to t

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Zamzami, Mukhammad, Ghorbanali Karimzadeh Gharamaleki, Abdullah Hosseinieskandian та Fikri Mahzumi. "THE DESIGN ARGUMENT FOR GOD’S EXISTENCE: Ayatullâh Ja’far Subḥânî’s Criticism of David Hume’s Thoughts". ULUL ALBAB Jurnal Studi Islam 24, № 1 (2023): 89–109. http://dx.doi.org/10.18860/ua.v24i1.20698.

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The design argument is one of the strongest arguments to prove God's existence. It has been analyzed by various thinkers throughout the history in defense of God’s existence. However, some empiricist philosophers who do not believe in God’s existence criticized and questioned this argument. David Hume (1711-1776) is one of those who made a tremendous effort to deny God’s existence. He also criticized the design argument. Hume’s critiques have always been challenged by philosophers and God-believing theologians. This article is made to criticize Hume’s critiques on the design argument from Ayat

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Werther, David. "Leibniz and the Possibility of God's Existence." Religious Studies 32, no. 1 (1996): 37–48. http://dx.doi.org/10.1017/s0034412500024057.

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Toward the end of 1676 Leibniz met Spinoza a number of times. In one of those meetings Leibniz presented a proof of the possibility of God's existence. In his proof Leibniz presupposed that a proposition is necessarily true only if its truth is either demonstrable or self-evident and that the divine perfections are simple and affirmative qualities. I contend that Leibniz's presuppositions undermine, rather than establish, the necessary existence of ‘a God of the kind in whom the pious believe’. My assessment is based upon a consideration of Leibniz's argument in the context of other early pape

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Akoijam, Thoibisana. "Descartes and the Question of God's Existence." Tattva Journal of Philosophy 16, no. 1 (2024): 1–19. https://doi.org/10.12726/tjp.31.1.

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When Antoine Arnauld in his Fourth Set of Objections to Descartes’ Meditations expressed the difficulty of accepting the certainty that God exists only because we clearly and distinctly perceive this, with the claim that, what we clearly and distinctly perceive is true only because God exists; he sets the structural problem of Cartesian epistemology, which is also popularly known as the Cartesian Circle. Descartes replied by drawing attention to the difference between clear and distinct perceptions to which one is actually attending and clear and distinct perceptions that one merely remembers

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13

De Haan, Daniel D. "WHERE DOES AVICENNA DEMONSTRATE THE EXISTENCE OF GOD?" Arabic Sciences and Philosophy 26, no. 1 (2016): 97–128. http://dx.doi.org/10.1017/s0957423915000132.

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AbstractThis study examines a number of different answers to the question: where does Avicenna demonstrate the existence of God within the Metaphysics of the Healing? Many interpreters have contended that there is an argument for God's existence in Metaphysics of the Healing I.6–7. In this study I show that such views are incorrect and that the only argument for God's existence in the Metaphysics of the Healing is found in VIII.1–3. My own interpretation relies upon a careful consideration of the scientific order and first principles of the Metaphysics of the Healing, paying attention to Avice

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Drange, Theodore M. "The Argument from Non-belief." Religious Studies 29, no. 4 (1993): 417–32. http://dx.doi.org/10.1017/s0034412500022502.

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Attempts have been made to prove God's non-existence. Often this takes the form of an appeal to the so-called Argument from Evil: if God were to exist, then he would not permit as much suffering in the world as there actually is. Hence the fact that there is so much suffering constitutes evidence for God's non-existence. In this essay I propose a variation which I shall call ‘The Argument from Non-belief’. Its basic idea is that if God were to exist, then he would not permit as much non-belief in the world as there actually is. Hence the fact that there is so much non-belief constitutes eviden

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Pintor Marihot Sitanggang, Jantua Tambunan, and Ridho Kardo Parhusip. "Pendidikan Sebagai Langkah Menjaga Keutuhan Ciptaan Tuhan." EDUKASIA: Jurnal Pendidikan dan Pembelajaran 3, no. 3 (2022): 539–48. http://dx.doi.org/10.62775/edukasia.v3i3.159.

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The development of the world of education today is a proof of human existence as a creature created by God who has a higher degree and value than other creations. Intellect, mind, wisdom are more human values than other creations, so that humans receive a mandate to control other creations to meet human needs. But it should be understood that the task of mastering it is also inseparable from the call to maintain and maintain the integrity, sustainability and preservation of God's other creations in this world. Through education, humans have been more enabled to understand and maintain values

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Anderson, Charity. "Divine Hiddenness: Defeated Evidence." Royal Institute of Philosophy Supplement 81 (October 2017): 119–32. http://dx.doi.org/10.1017/s1358246117000212.

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AbstractThis paper challenges a common assumption in the literature concerning the problem of divine hiddenness, namely, that the following are inconsistent: God's making available adequate evidence for belief that he exists and the existence of non-culpable nonbelievers. It draws on the notions of defeated evidence and glimpses to depict the complexity of our evidential situation with respect to God's existence.

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Tauhedi As'ad and Munif Shaleh. "DISKURSUS BAHASA TUHAN DALAM PERSPEKTIF STRUKTURALISME LINGUISTIK MODERN." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 13, no. 2 (2019): 367–84. http://dx.doi.org/10.35316/lisanalhal.v13i2.601.

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God's language is not reached by human nature because God's language enters the parole area which cannot be verified, because parole language is God's revelation that cannot be intervened by the human language system. This model, is very new to be continued in the approach of Islamic studies, especially modern linguistic studies developed by Ferinand De Sausure, then by Paul Ricouer as the post structuralist father. However, if you re-understand the language of God in the perspective of modern linguistics as an approach in Islamic thought, then there is a problem that is addressed, namely the

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Sontag, Frederick. "Three Ways." Scottish Journal of Theology 40, no. 4 (1987): 511–29. http://dx.doi.org/10.1017/s0036930600018548.

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A. The divine-human situation.God is the only being who, if he exists, must be present at all times and in all places.2. Therefore, it must at least be possible to detect the presence of God at any time and in any place.3. However, proof for God's existence lies with each individual, since ‘to prove’ means to be capable of becoming aware of God's presence.4. Not everyone at every time and place is aware of God's existence. But the divine nature must be such as to be ever-existent. That is, it is both capable of making its presence known and at the same time capable of having its presence unrec

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19

Moskal, Piotr. "Is There a Metaphysical Proof of God's Existence?" Forum Philosophicum 13, no. 2 (2008): 167–74. http://dx.doi.org/10.5840/forphil200813216.

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20

Schubert, Frank D. "Is Ancestral Testimony Foundational Evidence For God's Existence?" Religious Studies 27, no. 4 (1991): 499–510. http://dx.doi.org/10.1017/s0034412500021211.

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It is Alvin Plantinga's contention that a belief in the existence of God constitutes a rationally justified ‘basic belief’ for which evidence is neither required nor desired. This defiant proposal to jettison any evidential requirements for justifying one's theistic belief has led to a great deal of discussion, with some theists welcoming the possibility that evidence may no longer be necessary to justify one's convictions, and others finding themselves expressing a deep concern that such a move might border on a type of ‘noninitiates-be-damned’ withdrawal from academic discourse. Whatever the

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21

Zeis, John. "Ross's antinomy and modal arguments for God's existence." International Journal for Philosophy of Religion 20, no. 2-3 (1986): 159–64. http://dx.doi.org/10.1007/bf00141018.

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22

McKim, Robert. "The Hiddenness of God." Religious Studies 26, no. 1 (1990): 141–61. http://dx.doi.org/10.1017/s0034412500020266.

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Neither the existence of God nor the nature of God is apparent or obvious. If God exists, why is it not entirely clear to everyone that this is so? How can theists explain God's hiddenness, and how plausible are their explanations? God, if God exists, is an omnipotent, morally good, omnipresent being, than whom none greater can be conceived. Surely it is well within the abilities of God to let God's existence and nature be known to us. Why isn't the existence and nature of our Heavenly Father as apparent as, say, the existence of our various earthly fathers?

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23

Subekti, Tri. "Providensia Allah dalam Kitab Ayub." REDOMINATE Jurnal Teologi dan Pendidikan Kristiani 4, no. 1 (2025): 77–88. https://doi.org/10.59947/redominate.v4i1.100.

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Abstract: God tests a person's faith through problems that come repeatedly in life. God is sovereign and incontrol of every human life, history, existence and order of the universe. God's extraordinaryinvolvement in human life, especially in the book of Job, is in the form of providence or God's careand provision for Job. The book of Job discusses how Job experienced God's extraordinaryprovidence in his life and family. The author uses the literature study method to describe the form ofGod's providence in the book of Job. Through literature studies by reading books, the author canformulate a u

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Nicolas, Djone Georges. "Analisis Peran Roh Kudus Dalam Eksistensi Pelayanan Dan Pertumbuhan Gereja." Kamaya: Jurnal Ilmu Agama 5, no. 3 (2022): 167–75. http://dx.doi.org/10.37329/kamaya.v5i3.1828.

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Nowadays, churches are found that are led and managed like companies based on worldly principles, thus ignoring the important role of the Holy Spirit in them. Whereas the church is a fellowship of those who have received God's grace in faith in Christ. In order to reveal the light of God's Kingdom in the world, serve others, and grow with the aim of expanding God's Kingdom on earth. This paper aims to analyze the role of the Holy Spirit in the existence, ministry and growth of the Church by using descriptive qualitative methods related to the experience of the early church. Data collection was

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McNabb, Tyler, and Jeremy Neill. "By Whose Authority: A Political Argument for God's Existence." European Journal for Philosophy of Religion 11, no. 2 (2019): 163. http://dx.doi.org/10.24204/ejpr.v0i0.2545.

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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 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 T

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Ziemiński, Ireneusz. "The Problem of God's Existence: In Defence of Skepticism." European Journal for Philosophy of Religion 7, no. 1 (2015): 143–63. http://dx.doi.org/10.24204/ejpr.v7i1.135.

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There are four main positions in the argument about whether God exists: atheism (God does not exist), theism (God exists), agnosticism (it is impossible to know whether God exists or not), and scepticism (at the moment we do not know whether God exists or not). From an epistemological standpoint, scepticism is the most rational; even if a decisive argument which would settle the debate has not been discovered yet, one cannot exclude the possibility of finding it eventually. Agnosticism is too radical (and even incoherent), but theism and atheism exceed the available data. However, from a pract

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Scott, David. "DOUBT AND DESCARTES' A PRIORI PROOF OF GOD'S EXISTENCE." Southern Journal of Philosophy 30, no. 1 (1992): 101–16. http://dx.doi.org/10.1111/j.2041-6962.1992.tb00632.x.

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Rooney, James Dominic. "Evolutionary Biology and Classical Teleological Arguments for God's Existence." Heythrop Journal 54, no. 4 (2013): 617–30. http://dx.doi.org/10.1111/heyj.12036.

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FLOWER, J. "A SMALL POINT ABOUT GOD'S EXISTENCE IN THERESE DESQUEYROUX." French Studies Bulletin 12, no. 42 (1992): 15–17. http://dx.doi.org/10.1093/frebul/12.42.15.

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Deodatus, Kristoforus Akri. "Jika Tuhan Tidak Ada, Segala Sesuatu Diperbolehkan? Tinjauan Kritis akan Moralitas Manusia Dihadapan Ateis." Proceedings of The National Conference on Indonesian Philosophy and Theology 1, no. 1 (2023): 68–76. http://dx.doi.org/10.24071/snf.v1i1.8369.

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This article examines Jean-Paul Sartre's materialistic atheism perspective on the rejection of God's existence and its implications on human freedom and morality. Sartre argues that the existence of God limits human freedom, hence humans must pursue their existence without the presence of God. However, the article also explores criticisms of Sartre's views, indicating that the absence of God in moral thought can lead to ethical dilemmas, especially in the context of law and justice. Additionally, the article discusses Sartre's failure to acknowledge the impact of God's absence on metaphysical

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Abraham, Rubin Adi, and Jellia Puspa Purnama. "Teologi Kerahiman Allah: Sebuah respons teologis terhadap teknologi ektogenesis." KURIOS 9, no. 2 (2023): 406. http://dx.doi.org/10.30995/kur.v9i2.486.

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Ectogenesis technology, where the process of pregnancy can occur outside the human body through the use of an artificial womb, raises the question of whether the use of artificial wombs is in line with the concept of God's Womb Theology, as humans are created to reflect God's presence over this world. This study explores the theological construction of God's mercy to gain a Biblical perspective on the existence of Ectogenesis technology currently being developed. The study employs a qualitative method by conducting a literature review to find answers. Based on the conducted study, it is found

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LEFTOW, BRIAN. "Swinburne on divine necessity." Religious Studies 46, no. 2 (2010): 141–62. http://dx.doi.org/10.1017/s0034412509990370.

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AbstractMost analytic philosophers hold that if God exists, He exists with broad logical necessity. Richard Swinburne denies the distinction between narrow and broad logical necessity, and argues that if God exists, His existence is narrow-logically contingent. A defender of divine broad logical necessity could grant the latter claim. I argue, however, that not only is God's existence broad-logically necessary, but on a certain understanding of God's relation to modality, it comes out narrow-logically necessary. This piece argues against Swinburne's overall account of modality and rebuts his a

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LEFTOW, BRIAN. "On a principle of sufficient reason." Religious Studies 39, no. 3 (2003): 269–86. http://dx.doi.org/10.1017/s003441250300653x.

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In The Metaphysics of Creation and The Metaphysics of Theism, Norman Kretzmann defends an argument for God's existence which he claims to find in Aquinas. I assess this argument's key premise, a principle of sufficient reason, that: ‘PSR2: Every existing thing has a reason for its existence either in the necessity of its own nature or in the causal efficacy of some other beings’. PSR2 requires God's nature to explain His existence. Kretzmann does not tell us how this explanation is supposed to go. I examine such ways as I can envision that God's own nature might explain His existence. None pan

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Ndona, Yakobus, Pulumun Peterus Ginting, Liber Siagian, and Elisa Br Ginting. "God’s Truth: The Foundation of Existence in the Old Testament and Implications for the Church’s Mission." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 8, no. 2 (2023): 134–51. http://dx.doi.org/10.46445/ejti.v8i2.794.

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This article talks about the truth of God as the foundation of the existence of Judaism. The article aims to reveal the Jewish understanding of the truth of God that underlies the existence and continuity of Christianity. The study uses a descriptive qualitative method through literary analysis. The primary data for the study are texts from the Old Testament related to the truth of God and their connections in various texts of the New Testament. The selected texts are then analyzed using Dilthey's hermeneutic circle and Gadamer's horizon fusion techniques. The results of the analysis show that

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Manurung, Kosma. "TELAAH TEOLOGI PENTAKOSTA MEMAKNAI PEMELIHARAAN ALLAH BAGI ORANG PERCAYA DI MASA NEW NORMAL." FILADELFIA: Jurnal Teologi dan Pendidikan Kristen 2, no. 1 (2021): 8–24. http://dx.doi.org/10.55772/filadelfia.v2i1.17.

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The God of the Bible is very different from God as understood by the deism where God does not care about the existence of human creation, the God of the Bible is a God who loves and cares about human existence. The Biblical description of God that Pentecostals also believe is a God who loves, cares for, and is fully responsible for His chosen people. The purpose of this research is to explain the meaning of Pentecostal theology towards God's providence. Researchers used descriptive analysis methods and literature review. This article contains biblical narratives in both the Old and New Testame

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Hughes, Christopher. "Negative existentials, omniscience, and cosmic luck." Religious Studies 34, no. 4 (1998): 375–401. http://dx.doi.org/10.1017/s0034412598004545.

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Suppose there are possible worlds in which God exists but Anselm does not. Then (I argue) there are possible worlds in which Anselm does not exist, but God cannot even entertain the thought that he does not. In such worlds Anselm does not exist, but God does not know that. This, I argue, is incompatible with (a straightforward construal of) the doctrine of God's essential omniscience. Considerations involving negative existentials also call into question a certain picture of creation, on which God chooses which particular (possible) individuals to create. They suggest that there is an element

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Michalson, Gordon E. "The Non-Moral Element in Kant's ‘Moral Proof’ of the Existence of God." Scottish Journal of Theology 39, no. 4 (1986): 501–16. http://dx.doi.org/10.1017/s0036930600031094.

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In a discussion in this journal of Kant's ‘moral proof’ of the existence of God Peter Byrne describes what he takes to be the ‘fundamental incoherence’ of Kant's position. Kant, it is well known, wishes to hold together two claims concerning our epistemological relationship to God: the claim that we can have no ‘theoretical knowledge’ of God's existence; and the claim that we nonetheless have ‘moral certainty’ of God's existence. The first claim arises out of the Kantian criticism of the pretensions of speculative metaphysics, a criticism developed most rigorously in the Critique of Pure Reaso

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DUMSDAY, TRAVIS. "Divine hiddenness as divine mercy." Religious Studies 48, no. 2 (2011): 183–98. http://dx.doi.org/10.1017/s0034412511000199.

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AbstractIf God exists, why isn't His existence more apparent? In recent analytic philosophy this longstanding question has been developed into an argument for atheism typically referred to as the ‘problem of divine hiddenness’. My goal here is to put forward a new reply. The basic idea is that there is some reason to think that for many of us, our moral conduct would not improve even if God's existence were not subject to doubt. However, immoral conduct in such a state of affairs would be even more immoral, and hence justly subject to greater punishment, than it is in a state of affairs in whi

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Subekti, Tri. "Providensia Allah dalam Kitab Ayub." REDOMINATE: Jurnal Teologi dan Pendidikan Kristiani 4, no. 1 (2022): 1. http://dx.doi.org/10.59947/redominate.v4i1.32.

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control of every human life, history, existence and order of the universe. God's extraordinary involvement in human life, especially in the book of Job, is in the form of providence or God's care and provision for Job. The book of Job discusses how Job experienced God's extraordinary providence in his life and family. The author uses the literature study method to describe the form of God's providence in the book of Job. Through literature studies by reading books, the author can formulate a useful view of the existence of God in the book of Job. AbstrakAllah menguji iman seseorang melalui mas

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Brown, Cynthia Bennett. "The Personal Imperative of Revelation: Emil Brunner, Dogmatics and Theological Existence." Scottish Journal of Theology 65, no. 4 (2012): 421–34. http://dx.doi.org/10.1017/s0036930612000191.

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AbstractBased on the theology of Emil Brunner, this article seeks to demonstrate the relevance, even the imperative nature, of personal encounter both for the work of dogmatics and for theological existence. In particular it assesses what impact the personalness of God's self-revelation should have, not just on one's doctrinal conclusions, but also on one's self as a theologian. A range of Brunner's writings forms the backdrop for this focused study of a paradigm which shapes his theology and methodology: personal encounter. I start by introducing the broader context of Brunner's presuppositio

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Wonoadi, Jusak Pundiono, and Ester Agustina Tandana. "THE TABERNACLE AS THE PLACE OF GOD'S PRESENCE AMONG HIS PEOPLE: A Tripartite Approach on Temple." QUAERENS: Journal of Theology and Christianity Studies 3, no. 2 (2022): 135–54. http://dx.doi.org/10.46362/quaerens.v3i2.75.

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The tabernacle is a Biblical institution as a place of God's presence among His people that was not suddenly created, just as the existence of God's people itself has historical traces and did not suddenly form. This paper provides a chronological view of God's presence until His presence is accommodated by an institution as the place where God dwells called the Tabernacle. The chronology will be discussed from the point of view of Biblical history by presenting facts that state explicitly or implicitly regarding the presence of God, and which are also related to the promise in the "Tabernacle

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Ramadan, Willy, and Barkatullah Amin. "God's Inclusive House?" IJDS Indonesian Journal of Disability Studies 10, no. 1 (2023): 22–33. http://dx.doi.org/10.21776/ub.ijds.2023.010.01.02.

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This article will discuss how the accessibility of places of worship for persons with disabilities in the Banjar community and also the views of religious leaders regarding these services and accessibility. The research method used is qualitative with a phenomenological approach. The interviews were chosen data collection techniques with 5 religious’ leaders with a purposive sampling technique as the subject. The results of this study found that the house of worship in the Banjar community in South Kalimantan was still not referred to as an accessible congregation. This means that places of wo

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Agostini, Igor. "Descartes's Proofs of God and the Crisis of Thomas Aquinas's Five Ways in Early Modern Thomism: Scholastic and Cartesian Debates." Harvard Theological Review 108, no. 2 (2015): 235–62. http://dx.doi.org/10.1017/s0017816015000152.

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It is well known that the demonstration of God's existence is a crucial problem in early modern theology and philosophy. In contrast to the medieval period, in the seventeenth century atheism became not only an individual standpoint, but a true philosophical and epistemological position. Accordingly, any attempt to prove the existence of God had to address both atheist and libertine attacks against the classical proofs of his existence. In this sense, it is not possible to understand fully Descartes's metaphysical project, including his proposal of new proofs for the existence of God, without

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Zhang, Lifeng. "A Logical Reflection on the Modal Argument for God's Existence." Philosophical Forum 45, no. 3 (2014): 273–84. http://dx.doi.org/10.1111/phil.12039.

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Herbert, R. T. "The Nonrationality and Noncognitivity of the Belief in God's Existence." Philosophical Investigations 18, no. 3 (1995): 281–88. http://dx.doi.org/10.1111/j.1467-9205.1995.tb00330.x.

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Alya Mumtaza Hafidz. "Nature as Evidence: On Ibn Rushd's Theorems for God's Existence." Al-'Allāmah: Journal of Scriptures and Ulama Studies 1, no. 1 (2024): 77–92. https://doi.org/10.70017/al-allmah.v1i1.5.

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The complexity of nature and its beauty have been inspiring some philosophers to postulate argument for God’s existence. In his endavour to comment on mutakallimun’s argumentations, which contained with many falsehood, Ibn Rushd offerred two simple alternative theorems that he deduced from Quranic verses and nature’s complexity. These theorems was shown in Kitab Al-Kasyf ‘an Manahij al-Adilla fi ‘Aqa’id al-Milla which Ibn Rushd called dalil Inayah and dalil Ikhtira. Not only came from Muslim side, these theorems apparently have some similarity with argumentations that proposed by Western think

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Heffley, Mark. "The image of Christ in John Henry Newman's religious epistemology." Scottish Journal of Theology 74, no. 4 (2021): 359–71. http://dx.doi.org/10.1017/s0036930621000764.

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AbstractOn what rational grounds can one say that Christianity is true? John Henry Newman's answer to this question lays great emphasis on the subjective, personal dimensions of knowledge, which he claims are no less reasonable than formal logical argumentation. Among these dimensions is conscience. The clearest proof for God's existence, Newman argues, is provided by the experience of God in one's conscience. In this article, I will argue that there is another similar element of Newman's thought: the immediate encounter between Christ and the mind through the impress of the image of Christ. W

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Kumar, Nand Kishor, Raj Kumar Shah, and Suresh Kumar Sahani. "Golden Ratio and Fibonacci Quadratic Equation in Business and Finance." Asian Journal of Science, Technology, Engineering, and Art 3, no. 3 (2025): 880–86. https://doi.org/10.58578/ajstea.v3i3.5726.

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The Golden Ratio and Fibonacci quadratic equation provide powerful insights into financial decision-making. From stock market analysis to business growth strategies, these mathematical principles offer practical applications in the financial world. By leveraging it, finance and investors can enhance their forecasting, optimize risk assessment, and improve financial outcomes. The existence of this Fibonacci sequence is not coincidental since it has been properly developed and maintained. There are more possibilities to study the mathematical properties of the Fibonacci numbers in the contempora

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Stump, Eleonore, and David Braine. "The Reality of Time and the Existence of God: The Project of Proving God's Existence." Philosophical Review 100, no. 4 (1991): 657. http://dx.doi.org/10.2307/2185182.

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Tritten, Tyler. "Existence as the Question of Faith: Tillich's Existential Reorientation of the Arguments for God's Existence." Roczniki Teologiczne 64, no. 2 (2017): 69–91. http://dx.doi.org/10.18290/rt.2017.64.2-4.

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