In this article I develop a new problem for the doctrine of the Trinity that I call the Problem of Triunity. Rather than proceeding from the fact that God is one and the persons are many, as the traditional problem of the Trinity does, the problem of triunity proceeds from the fact that, in one sense or another, God is many, and yet each divine person on his own is just one.

A striking feature of the Eastern Orthodox liturgies is how much movement and touching occurs during their performance. For example, when participants in these liturgies enter into a church building, they do not simply look at the icons; they typically venerate them by kissing them. Call events such as these scripted movement-touching sequences. The question I pursue in this article is why movement-touching sequences play such prominent roles in the performance of the Eastern liturgies. The answer I offer is that the performance of these actions has religious worth. I then consider two models that attempt to explain why the performance of scripted movement-touching sequences has religious worth. After exploring and rejecting what I call the instrumentalist model, I develop what I term the authorization-appropriation model of the composition of the church's liturgies. According to this model, the religious worth of scripted bodily liturgical action lies (in part) in the fact that God has both authorized the composition of and appropriated the liturgical scripts that prescribe the performance of such actions.

This article outlines an argument against religious belief: the X-claim argument. The argument is novel at least in the sense that it has not yet been clearly articulated or addressed before in the philosophical literature. However, the argument is closely related to two more familiar varieties of argument currently receiving philosophical attention, namely: (i) arguments from religious diversity, and (ii) naturalistic debunking arguments (e.g. Freudian, Marxist, and evolutionary). I set out the X-claim argument, show that it has some prima facie plausibility, distinguish it from these other two arguments with which it might easily be confused, and, finally, explain why it has some significant advantages over these more familiar arguments against religious belief.

The Participatory Model of Atonement (PMA) offers an alternative view of Christian salvation, drawing on Pauline theology. It conceives of sin as a contagion which can usually be escaped only by dying. By ‘participating’ in Christ's death, the believer can escape its effects without having to die. This notion of ‘participation’ is obscure. I consider a possible way of clarifying it using metaphysical ideas taken from Jonathan Edwards. ‘Participation’ might involve becoming similar to Christ through the action of the Holy Spirit, to such a degree that a person might be called identical (in some sense) with Christ.

In this article I challenge Kantian constructivism both as an interpretation of Kant's own philosophical commitments and on its own merits as a moral theory, and argue in favour of a moral realist interpretation of Kant. I do so by focusing on Kant's own religious views and the question of whether a Kantian moral theory can be religiously neutral. I show that constructivist readings have severe problems on both fronts, while realist readings of Kant do not. This provides strong evidence that realist forms of Kantian ethics are preferable both as readings of Kant and as approaches to moral theory.

This article offers a model of the Trinity dealing with various objections to the filioque clause. I deal with three worries: the problem of double procession; the problem of the Father's omnipotence; worries about the Spirit's subordination. The model has two main commitments: (i) relations like proceeding, begetting, generation, etc. are causal relations; (ii) each Divine Person is caused by the other two Divine Persons. The model also allows for the Father's elevation over and above the Spirit and the Son. I end by discussing some problems for this revisionary scheme.1

Petitionary prayer appears pointless in light of divine attributes like omniscience, omnipotence, and omnibenevolence. Several philosophers have attempted to reinstate the significance of petitionary prayer by drawing attention to its indirect benefits. The article analyses the shortcomings in this strategy and defends a different solution to the difficulty. Conceiving of God as motivated by the desire to form a loving partnership with human beings allows one to formulate a collaborative account of petitionary prayer. On this model, God freely chooses to accede to some human requests in order to incorporate human desires and projects into His plan for the world.

In this article, I argue that recent work in analytic philosophy on the semantics of names and the metaphysics of persistence supports two theses in Buddhist philosophy, namely the impermanence of objects and a corollary about how referential language works. According to this latter package of views, the various parts of what we call one object (say, King Milinda) possess no unity in and of themselves. Unity comes rather from language, in that we have terms (say, ‘King Milinda’) which stand for all the parts taken together. Objects are mind- (or rather language-)generated fictions. I think this package can be cashed out in terms of two central contemporary views. The first is that there are temporal parts: just as an object is spatially extended by having spatial parts at different spatial locations, so it is temporally extended by having temporal parts at different temporal locations. The second is that names are predicates: rather than standing for any one thing, a name stands for a range of things. The natural language term ‘Milinda’ is not akin to a logical constant, but akin to a predicate.

Putting this together, I'll argue that names are predicates with temporal parts in their extension, which parts have no unity apart from falling under the same predicate. ‘Milinda’ is a predicate which has in its extension all Milinda's parts. The result is an interesting and original synthesis of plausible positions in semantics and metaphysics, which makes good sense of a central Buddhist doctrine.

The canonical gospels often portray Christ as limited in various ways, for example, with respect to knowledge. But how could Christ be divine yet fail to know certain true propositions? One prominent answer is known as kenoticism, the view that upon becoming incarnate Christ ‘emptied’ himself of certain divine properties, including omniscience. A powerful objection to kenoticism, however, is that it conflicts with Anselmian intuitions about divinity. Specifically, kenoticism implies that Christ was not the greatest conceivable being. I articulate a modified version of kenoticism that avoids this powerful objection while remaining faithful to the depiction of Christ found in the gospels.

Many philosophers in the analytic tradition have recently sought to explore the question of the meaning of life. In the first part of this article I subject two important approaches from this tradition – those of John Cottingham and Susan Wolf – to criticism. I then suggest that Cottingham and Wolf articulate certain assumptions about the meaning of life that are widely shared amongst analytic philosophers. I go on to subject those assumptions to criticism and seek to develop an alternative approach to the question, one that is largely overlooked in the contemporary literature.

Some philosophers take the ascetic sage as a test case for the plausibility of theories of welfare. They maintain that attitudinal hedonism entails that the sage lives the good life, since he enjoys meditation, solitude, peace and quiet, and so on. Some of the longest-enduring traditions of asceticism, however, deny that the sage takes attitudinal pleasure in these kinds of things. A group of Upaniṣads aptly named the Saṃnyāsa, or Ascetic Upaniṣads, for example, explicitly states that the sage neither enjoys nor despairs in earthly states of affairs. The attitudinal hedonist might argue that the sage of the Saṃnyāsa Upaniṣads lives the good life nonetheless, since he takes immense and constant pleasure in the ātman– the eternal, immaterial self. The sage's immense and constant pleasure in the ātman, however, also commits the attitudinal hedonist to the stronger claim that the ascetic lives the best life possible. The sage's life seems less than optimal, however, because he enjoys only one thing to the exclusion of all other things.

An attempt is made to provide a consistent, independently motivated metaphysics of the Trinity by invoking an ontology of substances, attributes, and modes in the spirit of Descartes and Spinoza. The Trinity comprises one substance, triply attributed, where distinctions among attributes are ‘of reasoned reason’ only, but ‘founded’ in the nature of the substance.

According to non-doxastic theories of propositional faith, belief that p is not necessary for faith that p. Rather, propositional faith merely requires a ‘positive cognitive attitude’. This broad condition, however, can be satisfied by several pragmatic approaches to a domain, including fictionalism. This article shows precisely how fictionalists can have faith given non-doxastic theory, and explains why this is problematic. It then explores one means of separating the two theories, in virtue of the fact that the truth of the propositions in a discourse is of little consequence for fictionalists, whereas their truth matters deeply for the faithful. Although promising, this approach incurs several theoretical costs, hence providing a compelling reason to favour a purely doxastic account of faith.

According to theistic consubstantialism, the universe and God are essentially made of the same stuff. If theistic consubstantialism is correct, then God possesses the essential power to have knowledge de se of the contents of the mind of every conscious being internal to God. If theistic consubstantialism is false, then God lacks this essential property. So either God is essentially corporeal and possesses greater essential epistemic powers than God would have otherwise or God is essentially incorporeal and has a diminished range of essential epistemic powers. In light of this dilemma, I argue that theists should accept theistic consubstantialism.

If God loves us and so desires union with us, why is it that so many, who once felt close to God and who have subsequently done nothing to precipitate separation from him, now experience only his absence? A metaphor which has been used repeatedly to answer this question is that separation from God is a kind of spiritual weaning process in which God uses the experience of his absence in order to bring about maturation and greater union with him. After discussing the use of this metaphor in Kierkegaard's Fear and Trembling and John of Cross's poem The Dark Night of the Soul, I discuss the question of how someone's absence could be good for their maturation. I argue that separation has an important role to play in deepening relationships of love – drawing on research in de-adaptation in the psychological and sociological literature, I argue that in order for there to be a union of love, there must be an experience of both dependence and independence. This position can explain why God allows people who engage in the spiritual life to suffer the pain of separation from him.

According to Simple Trinitarianism, God is mereologically simple, and the Father, Son, and Holy Spirit are not identified with any entities in our ontology. Thus the Simple Trinitarian is able to avoid conflating Persons or multiplying Gods, and does not have to identify the Persons with minor entities or entities partly disjoint from God. However, to maintain that Trinitarian sentences are nonetheless true, the Simple Trinitarian will need a non-standard semantics. I explore one option for this, involving taking ‘the Father’, ‘the Son’, and ‘the Holy Spirit’ to be empty names. By adopting a positive, Free Logic, we can take these names to make semantic contributions and play roles in true sentences, while blocking problematic inferences.

Some critics of the doctrine of penal substitution have alleged that the doctrine is incoherent because punishment entails an attitude of condemnation or censure towards the person punished, which is impossible in the case of Christ. It is shown that this objection is multiply flawed and that a number of viable ways of avoiding the alleged incoherence are available to the penal substitution theorist.