the cosmological argument for the existence of god
William Lane Craig born August 23, is an American analytic philosopher [5] and Christian theologianapologist, and author. In Craig entered the program in philosophy of religion at Trinity Evangelical Divinity School north of Chicagowhere he studied under Norman Geisler. Craig joined the faculty of Trinity Evangelical Divinity School inwhere he taught philosophy of religion until After a one-year stint at Westmont College on the outskirts of Santa BarbaraCraig moved in with his wife and two young children back to Europe, [38] where he was a visiting scholar at the Katholieke Universiteit Leuven Louvain in Belgium until Craig served as president of the Philosophy of Time Society from to In the mids, [45] [46] Craig established the online Christian apologetics ministry ReasonableFaith.
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Link his written work, Craig has authored or edited over thirty books and almost two hundred articles published in professional philosophy and theology journals, [47] [48] including the following, highly ranked, [49] the cosmological argument for the existence of god British Journal for the Philosophy of Science[50] Philosophy and Phenomenological Research[51] [52] Philosophical Studies[53] Australasian Journal of Philosophy[54] [55] [56] [57] Faith and Philosophy[58] Erkenntnis [59] [60] and American Philosophical Quarterly. Craig has written and spoken in defense of a version of the cosmological argument called the Kalam cosmological argument.
Craig's defense of the argument mainly focuses on the second premise, [69] [70] and he offers several arguments to support it. For example, Craig appeals to Hilbert's example of an infinite hotel to argue that actually infinite collections are impossibleand thus the past is finite and has https://digitales.com.au/blog/wp-content/custom/japan-s-impact-on-japan/lafourche-motors.php beginning.
According to Craig, this process can te produce an actually infinite collection of events, csomological instead produces only a potentially infinite one.
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On this basis, he argues that the past is finite and has a beginning. Craig also appeals to various physical theories cosmologicsl support the argument's second premise, such as the standard Big Bang model of cosmic origins and certain implications of the second law of thermodynamics. The Kalam argument concludes that the universe had a cause, but Craig further argues that the cause must be a person. He then says that causes that are outside of time only have eternal effects if they are non-personal.
Given his acceptance of the Kalam argument for a non-eternal universe, he concludes that the cause of the universe must be personal. Craig is a proponent of Molinisman idea first formulated by the Jesuit theologian Luis de Molina according to which God possesses foreknowledge of which free actions each person would perform under every possible circumstance, a kind of knowledge that is sometimes termed "middle knowledge. The idea is that, by relying on middle knowledge, God does not interfere with anyone's free will, instead choosing which circumstances to actualize given a complete understanding of how people will freely choose to act in response. Craig has written two volumes arguing for the historicity of the resurrection of JesusThe Historical Argument for the Resurrection of Jesus [13] [89] and Assessing the New Testament Evidence for the Historicity of the Resurrection of Jesus the cosmological argument for the existence of god ed.
The latter volume is an exegetical study of the New Testament material pertinent to the resurrection.
Argument On Cosmological Argument
Craig structures his arguments for the historicity of the resurrection under here headings: [92]. Craig argues cosmplogical the best explanation of these three events is a literal resurrection.
Behan McCullagh [95] to examine various theoretical explanations proposed for these events. Craig defends a presentist version of the A-theory of time.
Philosophy of Religion
According to this theory, the present exists, but the past and future do not. Additionally, he holds that there are https://digitales.com.au/blog/wp-content/custom/a-simple-barcoding-system-has-changed-inventory/effects-of-harlem-renaissance.php facts, such as it is now lunchtimewhich cannot be reduced to or identified with tenseless facts of the form it is lunchtime at noon on February 10, According to this theory, presentness is a real aspect of time, and not merely a projection of our thought and talk about time.
He raises several defenses of this theory, two of which are especially notable. First, he criticizes J.]
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