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Artykuły w czasopismach na temat „Theism”

Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 25 lipca 2025

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1

Lougheed, Kirk. "Anti-Theism, Pro-Theism, and Gratuitous Evil." Philosophia Christi 21, no. 2 (2019): 355–69. http://dx.doi.org/10.5840/pc201921232.

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Ebrahim Azadegan recently argues that personal anti-theism, the view that it’s rational for a particular individual to prefer that God not exist, is a form of gratuitous evil. He justifies this evil by arguing that the anti-theist is uniquely positioned to bargain, implore, and plea to God. I argue that Azadegan faces a paradox. Once the anti-theist recognizes that God plus anti-theism makes the world better, she should convert to pro-theism. But then there can be no reflective anti-theists who could add value to the world. Ignorance is a requirement of the anti-theist who can offer these uniq

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RHODA, ALAN R. "Generic open theism and some varieties thereof." Religious Studies 44, no. 2 (2008): 225–34. http://dx.doi.org/10.1017/s0034412508009438.

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AbstractThe goal of this paper is to facilitate ongoing dialogue between open and non-open theists. First, I try to make precise what open theism is by distinguishing the core commitments of the position from other secondary and optional commitments. The result is a characterization of ‘generic open theism’, the minimal set of commitments that any open theist, qua open theist, must affirm. Second, within the framework of generic open theism, I distinguish three important variants and discuss challenges distinctive to each. The significance of this approach is that it helps avoid conflating arg

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Dumsday, Travis. "Is Palamism a Form of Classical Theism, Theistic Personalism, Panentheism, or What? Some Conceptual Clarification for Analytic Philosophers." Philosophy of Religion: Analytic Researches 5, no. 2 (2021): 27–40. http://dx.doi.org/10.21146/2587-683x-2021-5-2-27-40.

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The precise understanding of “classical theism” varies somewhat within analytic philosophy of religion. Sometimes it is understood as something like a synonym for generic Christian theism (in contrast to deism or pantheism or the theisms of other world religions). Alternatively, the label is often understood by reference to a specific understanding of the doctrine of divine simplicity (namely that promulgated by such figures as Augustine, Anselm, and Aquinas) and the larger conception of God which flows from it. The latter usage of the label is quite common within the recent literature, such t

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LEECH, DAVID, and AKU VISALA. "The cognitive science of religion: a modified theist response." Religious Studies 47, no. 3 (2010): 301–16. http://dx.doi.org/10.1017/s0034412510000302.

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AbstractCritics of religion have recently claimed that the natural explanation of religious-belief formation offered by the Cognitive Science of Religion (CSR) is incompatible with theism. Defenders of theism have in turn responded to these claims by arguing for the compatibility of the CSR account with theism. In this paper we propose a modified defence of the compatibility of the CSR account with theism which supplements extant theistic arguments by drawing out the implications of certain points about the nature of CSR explanation which have so far been left relatively unexploited. In develo

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Law, Stephen. "Skeptical theism and Skepticism About the External World and Past." Royal Institute of Philosophy Supplement 81 (October 2017): 55–70. http://dx.doi.org/10.1017/s1358246117000285.

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AbstractSkeptical theism is a popular - if not universally theistically endorsed - response to the evidential problem of evil. Skeptical theists question how we can be in a position to know God lacks God-justifying reason to allow the evils we observe. In this paper I examine a criticism of skeptical theism: that the skeptical theists skepticism re divine reasons entails that, similarly, we cannot know God lacks God-justifying reason to deceive us about the external world and the past. This in turn seems to supply us with a defeater for all our beliefs regarding the external world and past? Cr

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Mullins, R. T. "The Problem of Arbitrary Creation for Impassibility." Open Theology 6, no. 1 (2020): 392–406. http://dx.doi.org/10.1515/opth-2020-0110.

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AbstractThere is a particular question that has plagued classical Christian theism over the centuries. What reason could God have for creating a universe? In this article, I shall articulate the unique claims of classical theism that other rival models of God lack. I shall argue that classical theism’s unique commitments entail that God cannot create the universe for a reason. Thus, any nonclassical model of God can claim to have the advantage over classical theism because they can affirm that God creates the universe for a reason. In Section 1, I shall articulate classical theism. In Section

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McNabb, Tyler Dalton, and Michael DeVito. "Cognitive Science of Religion and Classical Theism: A Synthesis." Religions 13, no. 1 (2021): 24. http://dx.doi.org/10.3390/rel13010024.

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Launonen and Mullins argue that if Classical Theism is true, human cognition is likely not theism-tracking, at least, given what we know from cognitive science of religion. In this essay, we develop a model for how classical theists can make sense of the findings from cognitive science, without abandoning their Classical Theist commitments. We also provide an argument for how our model aligns well with the Christian doctrine of general revelation.

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DePoe, John M. "Skeptical Theism and the Problem of Moral Skepticism." Philosophia Christi 24, no. 2 (2022): 257–69. http://dx.doi.org/10.5840/pc202224222.

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One objection to skeptical theism is that it implies radical moral skepticism. Humans cannot make any moral judgments on this view because of their ignorance of the inaccessible divine knowledge that is called upon to explain the existence of apparently gratuitous evil. In answering this objection, I propose two important moves for skeptical theists. First, skeptical theists should be positive skeptical theists (the existence of God positively implies the appearance of gratuitous evil), rather than negative skeptical theists (the appearance of gratuitous evil is probabilistically inscrutable g

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Dombrowski, Daniel A. "Neoclassical Theism as Inherently Dialogical." Religions 13, no. 6 (2022): 529. http://dx.doi.org/10.3390/rel13060529.

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The position usually called “process theism” is seldom called this by one of its most important defenders, Charles Hartshorne. The label he typically uses is “neoclassical theism”. It is important to notice that these two designations are not equivalent. To speak of process theism is to accentuate the differences between this metaphysical view and an opposing metaphysical stance, that of traditional or substantialist theism. By way of contrast, to speak of neoclassical theism is not to accentuate differences but rather the inclusion of one metaphysical tradition within another. That is, the ne

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Kozlova, Tatyana Aleksandrovna. "Psychological intention in European theism of the XIX century." Философская мысль, no. 4 (April 2020): 14–23. http://dx.doi.org/10.25136/2409-8728.2020.4.32437.

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The subject of this research is the psychological intention in the European theism of the XIX century in the context of anthropological turn. The author examines such trends of European theism of the XIX century as German post-Hegelian theism, French and Italian spiritualism, Russian spiritual-academic theism. It is demonstrated the European theism of the XIX century as a philosophy of that time of anthropological pivot mats psychologism as a transition towards individual-substantial (psychological) Self with dialogical intention, and establishment of philosophy on the psychological foundation

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Ezri, Grigorii Konstantinovich. "Psychological intention in European theism of the XIX century." Философская мысль, no. 4 (April 2020): 36–46. http://dx.doi.org/10.25136/2409-8728.2020.4.32455.

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The subject of this research is the psychological intention in the European theism of the XIX century in the context of anthropological turn. The author examines such trends of European theism of the XIX century as German post-Hegelian theism, French and Italian spiritualism, Russian spiritual-academic theism. It is demonstrated the European theism of the XIX century as a philosophy of that time of anthropological pivot mats psychologism as a transition towards individual-substantial (psychological) Self with dialogical intention, and establishment of philosophy on the psychological foundation

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COLLINS, JOHN M. "The evil-god challenge: extended and defended." Religious Studies 55, no. 1 (2018): 85–109. http://dx.doi.org/10.1017/s0034412518000070.

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AbstractStephen Law developed a challenge to theism, known as the evil-god challenge (Law (2010) ). The evil-god challenge to theism is to explain why the theist's responses to the problem of evil are any better than the diabolist's – who believes in a supremely evil god – rejoinders to the problem of good, when all the theist's ploys (theodicy, sceptical theism, etc.) can be parodied by the diabolist.In the first part of this article, I extend the evil-god challenge by showing that additional theist replies to the problem of evil (more theodicies, the privation view of evil, and others) also

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Baldassarre, Silvia. "Theism and Non-theism." Secular Studies 6, no. 2 (2024): 109–23. https://doi.org/10.1163/25892525-bja10067.

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Abstract The paper examines the legal definition of “religious denomination” and “religion”, seeking to understand whether a non-theist association can be considered a religious denomination and receive the same legal treatment as it, in the light of the legal path taken by both the European legal system and the national contexts analysed.

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Glas, Gerrit. "Heeft Het Theïsme Eigen Gronden? Alvin Plantinga Over de ‘Proper Basicality’ van Religieus Geloof." Philosophia Reformata 65, no. 2 (2000): 170–82. http://dx.doi.org/10.1163/22116117-90000197.

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The title of this article is ambiguous in the sense that it may direct the attention to either (a) theism as a system of beliefs of persons who are referring to particular facts that serve as external grounds for the foundation of theist beliefs (the foundationalist approach) or (b) to theism as a system of beliefs of persons who are convinced of theism’s truth on grounds that are intrinsic to their belief (the Pascalian approach). Traces of both conceptions of theism can be found in Alvin Plantinga’s thesis of the ‛proper basicality’ of religious belief, for instance in the distinction betwee

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Gillespie, Ryan. "Cosmic Meaning, Awe, and Absurdity in the Secular Age: A Critique of Religious Non-Theism." Harvard Theological Review 111, no. 4 (2018): 461–87. http://dx.doi.org/10.1017/s0017816018000238.

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AbstractThe notion of a meaningful life in secular modernism is often caught between two worlds: a deep human yearning for cosmic meaning, on the one hand, and a seemingly random, impersonal, contingent universe on the other hand. This is often referred to as absurdity. One response to absurdity is classical theism, and another is scientific reductionism. A third response, and the subject of this article, is religious non-theism. This article: (a) explicates the primary tensions of absurdity, in relation to both human expectations and discussions of beauty in contemporary physics and cosmology

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SILVER, DAVID. "Religious experience and the evidential argument from evil." Religious Studies 38, no. 3 (2002): 339–53. http://dx.doi.org/10.1017/s0034412502006133.

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This paper examines Alvin Plantinga's defence of theistic belief in the light of Paul Draper's formulation of the problem of evil. Draper argues (a) that the facts concerning the distribution of pain and pleasure in the world are better explained by a hypothesis which does not include the existence of God than by a hypothesis which does; and (b) that this provides an epistemic challenge to theists. Plantinga counters that a theist could accept (a) yet still rationally maintain a belief in God. His defence of theism depends on the epistemic value of religious experience. I argue, however, that

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Law, Stephen. "MISS THE TARGET: HOW SOME ‘SOPHISTICATED’ THEISTS DODGE ATHEIST CRITICISM." Think 17, no. 50 (2018): 5–13. http://dx.doi.org/10.1017/s1477175618000167.

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This short article looks at a move made by some theists in defence of theism: the suggestion is that because the atheist (e.g. Richard Dawkins) has failed fully to grasp what the theist means by ‘God’ etc. so the atheist's criticisms must miss their target.

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Aguti, Andrea. "Logical Argument from Evil and Theism." Religions 13, no. 11 (2022): 1007. http://dx.doi.org/10.3390/rel13111007.

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The article argues that the logical argument from evil is dead, and the new version presented by James Sterba cannot resurrect it. In the first part, I say that the logical argument from evil is dead either because, in the version given by Mackie, it was successfully refuted by Plantinga and other theists or because, by inviting a reformulation of theistic doctrines, it was nevertheless superseded by contemporary versions of theism, such as open theism. In the second part, I argue that the two significant moves made by Sterba to resurrect the logical argument from evil fail in their intent eit

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Legenhausen, Gary. "Is God a Person?" Religious Studies 22, no. 3-4 (1986): 307–23. http://dx.doi.org/10.1017/s0034412500018345.

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The most striking difference between Christian and Muslim theologies is that while, for Christians, God is a person, Muslims worship an impersonal deity. Despite the importance of this difference for a host of theological issues, it is a difference which has gone largely unnoticed by Christians and Muslims alike. Yet Christians everywhere will affirm that God is a person, while the average Muslim will readily deny this. Theism is often defined by philosophers of religion who work in the Christian tradition in such a manner as to require the belief that God is a person. Thus The Encyclopedia of

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MacBeath, Murray, and Clement Dore. "Theism." Philosophical Quarterly 39, no. 154 (1989): 131. http://dx.doi.org/10.2307/2220361.

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Rowe, William L. "Theism." Faith and Philosophy 3, no. 2 (1986): 202–6. http://dx.doi.org/10.5840/faithphil19863217.

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Matthews, Gareth B., and Clement Dore. "Theism." Philosophy and Phenomenological Research 47, no. 4 (1987): 678. http://dx.doi.org/10.2307/2107240.

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McClellan, John. "Not Skeptical Theism, but Trusting Theism." Southwest Philosophy Review 32, no. 1 (2016): 233–44. http://dx.doi.org/10.5840/swphilreview201632124.

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Basinger, David. "Process Theism Versus Free-Will Theism." Process Studies 20, no. 4 (1991): 204–20. http://dx.doi.org/10.5840/process199120438.

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Seigal, Joshua. "Skeptical Theism, Moral Skepticism, and Divine Deception." Forum Philosophicum 15, no. 2 (2010): 251–74. http://dx.doi.org/10.35765/forphil.2010.1502.19.

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Skeptical theism—a strategy for dealing with so-called “evidential arguments from evil”—is often held to lead to moral skepticism. In this paper I look at some of the responses open to the skeptical theist to the contention that her position leads to moral skepticism, and argue that they are ultimately unsuccessful, since they leave the skeptical theist with no grounds for ruling out the possibility of maximal divine deception. I then go on to argue that the situation is particularly bleak for the skeptical theist, since the most prominent ways of dealing with this pervasive type of skepticism

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Perszyk, Ken. "Motivating the Search for Alternatives to Personal OmniGod Theism: The Case from Classical Theism." European Journal for Philosophy of Religion 10, no. 4 (2018): 97–118. http://dx.doi.org/10.24204/ejpr.v10i4.2622.

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Analytic philosophers of religion typically take God to be ‘the personal omniGod’ – a (supernatural, immaterial) person who is omnipotent, omniscient and omnibenevolent, and who creates and sustains all else that exists. Analytic philosophers also tend to assume that the personal omniGod is the God of ‘classical’ theism. Arguably, this is a mistake. To be consistent, a classical theist or her supporter must deny that God is literally a person. They need not, however, deny the aptness of using personal language, or of thinking of God as a person or personal at the level of religious psychology.

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SILVER, DAVID. "Defending the independence constraint: a reply to Snider." Religious Studies 44, no. 2 (2008): 203–7. http://dx.doi.org/10.1017/s0034412507009316.

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AbstractIn an earlier paper I argued that Alvin Plantinga's defence of pure experiential theism (a theism epistemically based on religious experience) against the evidential problem of evil is inappropriately circular. Eric Snider rejects my argument claiming first that I do not get Plantinga's thought right. Second, he rejects a key principle my argument relies on, viz. the ‘independence constraint on neutralizers’. Finally, he offers an alternative to the independence constraint which allows the pure experiential theist to deal successfully with the evidential problem of evil. In this paper

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Swinburne, Richard. "The Problem of Evil." Anlaysis. Claves de Pensamiento Contemporáneo 27, no. 4 (2021): 1–19. https://doi.org/10.5281/zenodo.4593909.

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Theism is the view that there is a God, omnipotent, omniscient, and perfectly good, a view shared by Christians, Jews and Muslims. The most powerful objection to theism has always been the objection that a perfectly good being would seek to prevent human suffering and wrongdoing, and an omnipotent being would be able to do so; and so, since humans suffer a lot, there can be no God. To rebut this objection the theist needs to explain why God, although omnipotent and perfectly good, would allow humans to suffer. To provide such an explanation is to provide what is called a ‘theodicy’

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Łukasiewicz, Darek. "Epistemic Deism and Probabilistic Theism." European Journal for Philosophy of Religion 10, no. 1 (2018): 129–40. http://dx.doi.org/10.24204/ejpr.v9i4.1872.

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The aim of my paper is to clarify the conceptions of epistemic deism and probabilistic theism and to demonstrate that the two doctrines do not finally collapse into one. I would like also to point some reasons for the acceptance of a certain version of probabilistic theism which I will call in the last part of the article “open probabilistic theism”. Open probabilistic theism is not a version of the view called “open theism”. The reasons for the openness of open probabilistic theism are quite different from the reasons supporting open theism.

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Madden, James D. "The Evolution of Suffering, Epiphenomenalism, and the Phenomena of Life: Evidential Problems for Naturalists." Religions 12, no. 9 (2021): 687. http://dx.doi.org/10.3390/rel12090687.

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Paul Draper argues that the central issue in the debate over the problem of suffering is not whether the theist can offer a probable explanation of suffering, but whether theism or naturalism can give a better explanation for the facts regarding the distribution of pain as we find them. He likewise maintains a comparison of relative probabilities considering the facts of suffering; atheological naturalism is to be preferred. This essay proceeds in two phases: (a) It will be argued that mainstream positions in naturalistic philosophy of mind make it difficult to take pain as anything but epiphe

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Nemes, Steven. "God Is Not Chastened." Philosophia Christi 23, no. 1 (2021): 27–35. http://dx.doi.org/10.5840/pc20212314.

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Oliver Crisp proposes “chastened theism” as a theologically realist alternative to classical theism and theistic personalism. I critique his chastened theism and propose the alternative of Christian Pure Act theism, a “chastened” version of theological nonrealism.

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McBrayer, Justin. "The Problem of Evil & Sceptical Theism." Royal Institute of Philosophy Supplement 81 (October 2017): 45–54. http://dx.doi.org/10.1017/s1358246117000248.

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AbstractThe problem of evil is the problem of reconciling the existence of a perfect God with the existence of horrible things in the world. Many take this problem as a convincing reason to be an atheist. But others think that the problem can be solved. One prominent solution is called ‘sceptical theism’. A sceptical theist is someone who believes in God but thinks that the problem of evil is not a real problem since humans are unable to see whether the horrible things in our world are truly pointless or else serve some greater purpose.

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Lataster, Raphael. "The Problem of Alternative Monotheisms: Another Serious Challenge to Theism." European Journal for Philosophy of Religion 10, no. 1 (2018): 31–51. http://dx.doi.org/10.24204/ejpr.v10i1.1801.

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Theistic and analytic philosophers of religion typically privilege classical theism by ignoring or underestimating the great threat of alternative monotheisms.[1] In this article we discuss numerous god-models, such as those involving weak, stupid, evil, morally indifferent, and non-revelatory gods. We find that theistic philosophers have not successfully eliminated these and other possibilities, or argued for their relative improbability. In fact, based on current evidence – especially concerning the hiddenness of God and the gratuitous evils in the world – many of these hypotheses appear to

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Launonen, Lari, and R. T. Mullins. "Why Open Theism Is Natural and Classical Theism Is Not." Religions 12, no. 11 (2021): 956. http://dx.doi.org/10.3390/rel12110956.

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The cognitive science of religion (CSR) indicates that belief in supernatural agents, or “gods”, is underpinned by maturationally natural cognitive biases and systems (Natural Religion). It is unclear, however, whether theism is natural. Does the god concept that our cognitive biases and systems give rise to approximate theism? In other words, is Natural Religion “theism-tracking”? As Christian theologians have different views of what God is like, we argue that the answer depends partly on one’s model of God. We discuss two models: classical theism and open theism. We argue that classical thei

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Kartaiev, Volodymyr. "Open Theism: A Critical Analysis." Theological Reflections: Eastern European Journal of Theology 19, no. 1 (2021): 265–66. http://dx.doi.org/10.29357/2521-179x.2021.v19.1.21.

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Kartaiev, Volodymyr. “Open Theism: A Critical Analysis.” The dissertation for the degree of candidate of philosophical sciences– 09.00.14 (041 – Theology). This dissertation provides a critical analysis of the methodological, philosophical, andhermeneutic aspects of open theism as a conceptual model of providence. Open theism is a revision of the classical model of God’s providence. It has been proven that despite significant modification, open theism can be called part of the theological family of Arminianism. At the same time, fundamental disagreements prevent the identification of open thei

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Rahman, Mohammad. "A Comparative Analysis Between Islamic Theism and Atheism." International Journal of Philosophy 12, no. 3 (2024): 40–49. http://dx.doi.org/10.11648/j.ijp.20241203.13.

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The world can be divided between atheism and theism, a division that also fuels its social conflicts, moral outlook, and social evolution. If not for the question of why God did not create everything in peace, harmony, and reconciliation, we might not have seen this division. Atheism thrives and lives on the consideration of a merciful God allowing suffering, hardship, and punishment while theism on the belief in divine tests practiced through higher values. However, the arguments for theism and atheism are still ongoing while affecting humanity at large. Even though theism is not as strong gl

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Law, Stephen. "Skeptical theism." Philosophers' Magazine, no. 72 (2016): 71–72. http://dx.doi.org/10.5840/tpm20167237.

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Dombrowski, Daniel. "Developmental Theism." Faith and Philosophy 26, no. 3 (2009): 353–55. http://dx.doi.org/10.5840/faithphil200926321.

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Dombrowski, Daniel. "Developmental Theism." Faith and Philosophy 27, no. 2 (2010): 228–31. http://dx.doi.org/10.5840/faithphil201027224.

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Rockwell, Teed. "Naturalistic Theism." Essays in the Philosophy of Humanism 25, no. 2 (2017): 209–20. http://dx.doi.org/10.1558/eph.34830.

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COLLINS, ROBIN. "METHODOLOGICAL THEISM." Revista Brasileira de Filosofia da Religião 3, no. 2 (2018): 9–26. http://dx.doi.org/10.26512/2358-82842016e17361.

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As I define it, methodological theism is the position that,for the purposes of doing science (or empirical inquirymore generally), we should treat the world as if it weredesigned by God. Since methodological theism does notclaim that God is a scientific hypothesis, it is compatiblewith methodological naturalism, which says that oneshould only invoke natural entities in a scientifichypothesis. This constitutes a major difference betweenmethodological theism and the so-called Intelligent DesignMovement, which rejects methodological naturalism. I notonly argue that theistic scientists should adop

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McBrayer, Justin P. "Skeptical Theism." Philosophy Compass 5, no. 7 (2010): 611–23. http://dx.doi.org/10.1111/j.1747-9991.2010.00306.x.

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Nagasawa, Yujin. "Anselmian Theism." Philosophy Compass 6, no. 8 (2011): 564–71. http://dx.doi.org/10.1111/j.1747-9991.2011.00415.x.

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Sorensen, Roy. "Fictional Theism." Analysis 75, no. 4 (2015): 539–50. http://dx.doi.org/10.1093/analys/anv075.

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Foley, Richard, and Richard Fumerton. "Davidson's theism?" Philosophical Studies 48, no. 1 (1985): 83–89. http://dx.doi.org/10.1007/bf00372409.

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Frances, Bryan. "THE ATHEISTIC ARGUMENT FROM OUTRAGEOUSNESS." Think 17, no. 48 (2018): 107–16. http://dx.doi.org/10.1017/s1477175617000379.

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When pressed, many atheists offer three reasons why they reject theism: there is strong evidence against theism, there is no strong evidence for theism, and theism is so outrageous that it needs a great deal of support in order for us to believe it in a reasonable manner. I examine the third reason, arguing that it fails.

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Collier, Matthew James. "Repairing the Contingency Argument against Divine Simplicity." Journal of Analytic Theology 9 (September 22, 2021): 126–36. http://dx.doi.org/10.12978/jat.2021-9.120009021417.

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According to classical theism, God is simple. However, contemporary objections to divine simplicity abound. One of those objections has received a lot of attention recently: the contingency objection. The objection is taken to pose a threat to God's freedom. Tomaszewski argues that the argument that supports the contingency objection, however, is invalid. Herein, I supply two valid versions of the argument; thus, the classical theist is required to defuse the argument.

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Hendricks, Perry. "The Nature of Skeptical Theism." Philosophia Christi 21, no. 1 (2019): 103–17. http://dx.doi.org/10.5840/pc201921112.

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Skeptical theism is a popular response to arguments from evil. Recently, Matthew A. Benton, John Hawthorne, and Yoaav Isaacs have argued that the theses that ground skeptical theism are either false or limited in scope. In this article, I show that their objections rest on dubious assumptions about the nature of skeptical theism. Along the way, I develop and clarify the ambiguous parts of skeptical theism. The upshot of this is that—once the nature of skeptical theism is made clearer—it is far more difficult to resist.

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PHILIPSE, HERMAN. "Swinburne's apologetic strategy for theism evaluated." Religious Studies 53, no. 3 (2017): 307–20. http://dx.doi.org/10.1017/s0034412517000245.

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AbstractIn this article, I classify Richard Swinburne's apologetic strategy for theism, and raise eight structural problems with regard to his Bayesian approach. For example, is theism really a meaningful theory? Does it have any predictive power? If so, isn't theism a degenerating research programme? Furthermore, is it legitimate to immunize theism against empirical refutations? Is Swinburne's tactic of doing so successful?

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Hendricks, Perry. "Causal Connections, Logical Connections, and Skeptical Theism: There Is No Logical Problem of Evil." Religions 13, no. 7 (2022): 668. http://dx.doi.org/10.3390/rel13070668.

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In this paper, I consider Sterba’s recent criticism of skeptical theism in context of his argument from evil. I show that Sterba’s criticism of skeptical theism shares an undesirable trait with all past criticisms of skeptical theism: it fails. This is largely due to his focus on causal connections and his neglect of logical connections. Because of this, his argument remains vulnerable to skeptical theism.

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