Katherin A Rogers
Biographic Data
| ID | 7101933 |
|---|---|
| NAME | Katherin A Rogers |
| GIVEN NAMES | Katherin A |
| FAMILY NAME | Rogers |
| SIGNATURE | ROGERS K A |
| AFFILIATIONS | University of Delaware |
| ORCID | 0000-0001-5138-1518 |
| VERIFIED | Yes |
| TOTAL WORKS | 11 |
| TOTAL CITATIONS | 0 |
| AUTHOR COUNT | 11 |
| EDITOR COUNT | 0 |
| FIRST PUBLICATION YEAR | 1993 |
| LATEST PUBLICATION YEAR | 2024 |
| H-INDEX | 0 |
Freedom and Foreknowledge
There has been progress in theology, as the history of the debate over human freedom and divine foreknowledge shows. Augustine sets out the problem clearly and shows why one attempt to prove the two irreconcilable does not work. Boethius furthers the discussion, especially by focusing on divine eternality. Anselm, it is argued in this chapter, proposes a viable solution which depends on the thought that all times are immediately present to God. T…
Christ's freedom
Both Molinism and Anselmianism attempt to preserve libertarian freedom for created agents as well as robust divine sovereignty. The two issues intersect in addressing the puzzle of Christ's freedom: If God is necessarily good, how can God Incarnate be free? Anselm answers: while human agents need options for our choices to be up to us, Christ inevitably chooses rightly with perfect freedom. I defend Anselm's answer against a general criticism and…
Time, foreknowledge, and alternative possibilities
In this article we respond to arguments from William Hasker and David Kyle Johnson that free will is incompatible with both divine foreknowledge and eternalism (what we refer to as isotemporalism). In particular, we sketch an Anselmian account of time and freedom, briefly defend the view against Hasker's critique, and then respond in more depth to Johnson's claim that Anselmian freedom is incompatible with free will because it entails that our ac…
Anselmian Eternalism
Anselm holds that God is timeless, time is tenseless, and humans have libertarian freedom.This combination of commitments is largely undefended in contemporary philosophy of religion.Here I explain Anselmian eternalism with its entailment of tenseless time, off er reasons for accepting it, and defend it against criticisms from William Hasker and other Open Theists.I argue that the tenseless view is coherent, that God's eternal omniscience is cons…
Retribution, Forgiveness, and the Character Creation Theory of Punishment
The necessity of the present and Anselm's eternalist response to the problem of theological fatalism
It is often argued that the eternalist solution to the freedom/foreknowledge dilemma fails. If God's knowledge of your choices is eternally fixed, your choices are necessary and cannot be free. Anselm of Canterbury proposes an eternalist view which entails that all of time is equally real and truly present to God. God's knowledge of your choices entails only a ‘consequent’ necessity which does not conflict with libertarian freedom. I argue this b…
Anselm on Eudaemonism and the hierarchical structure of moral choice
Because Anselm of Canterbury argues that the morally responsible created agent must have the option to choose between justice and benefit, many scholars conclude that he is a proto-Kantian, pitting duty against self-interest and natural inclination. This is mistaken. Anselm proposes a hierarchical schema, prefiguring that of Harry Frankfurt, in which the inclination for justice constitutes a second-order desire that one's first-order desires for …
Augustine's compatibilism
In analysing Augustine's views on freedom it is standard to draw two distinctions; one between an earlier emphasis on human freedom and a later insistence that God alone governs human destiny, and another between pre-lapsarian and post-lapsarian freedom. These distinctions are real and important, but underlying them is a more fundamental consistency. Augustine is a compatibilist from his earliest work on freedom through his final anti-Pelagian wr…
The Traditional Doctrine of Divine Simplicity
Traditionally God has been considered absolutely simple. Some contemporary philosophers argue that this means that God is His attributes and hence is mere quality, and that all the divine attributes name exactly the same quality, which is incoherent. However, the contemporary debate misunderstands the tradition. God is not quality, He is act . Analogies from human experience can minimize the initial implausibility. There are worrisome corollaries…
Eternity has no Duration
In 1981 Eleonore Stump and Norman Kretzmann published a landmark article aimed at exploring the classical concept of divine eternity. 1 Taking Boethius as the primary spokesman for the traditional view, they analyse God's eternity as timeless yet as possessing duration. More recently Brian Leftow has seconded Stump and Kretzmann's interpretation of the medieval position (with qualifications) and attempted to defend the notion of a durational eter…
The medieval approach to aardvarks, escalators, and God
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The medieval approach to aardvarks, escalators, and God
Eternity has no Duration
In 1981 Eleonore Stump and Norman Kretzmann published a landmark article aimed at exploring the classical concept of divine eternity. 1 Taking Boethius as the primary spokesman for the traditional view, they analyse God's eternity as timeless yet as possessing duration. More recently Brian Leftow has seconded Stump and Kretzmann's interpretation of the medieval position (with qualifications) and attempted to defend the notion of a durational eter…
The Traditional Doctrine of Divine Simplicity
Traditionally God has been considered absolutely simple. Some contemporary philosophers argue that this means that God is His attributes and hence is mere quality, and that all the divine attributes name exactly the same quality, which is incoherent. However, the contemporary debate misunderstands the tradition. God is not quality, He is act . Analogies from human experience can minimize the initial implausibility. There are worrisome corollaries…
Augustine's compatibilism
In analysing Augustine's views on freedom it is standard to draw two distinctions; one between an earlier emphasis on human freedom and a later insistence that God alone governs human destiny, and another between pre-lapsarian and post-lapsarian freedom. These distinctions are real and important, but underlying them is a more fundamental consistency. Augustine is a compatibilist from his earliest work on freedom through his final anti-Pelagian wr…
Anselm on Eudaemonism and the hierarchical structure of moral choice
Because Anselm of Canterbury argues that the morally responsible created agent must have the option to choose between justice and benefit, many scholars conclude that he is a proto-Kantian, pitting duty against self-interest and natural inclination. This is mistaken. Anselm proposes a hierarchical schema, prefiguring that of Harry Frankfurt, in which the inclination for justice constitutes a second-order desire that one's first-order desires for …
Anselmian Eternalism
Anselm holds that God is timeless, time is tenseless, and humans have libertarian freedom.This combination of commitments is largely undefended in contemporary philosophy of religion.Here I explain Anselmian eternalism with its entailment of tenseless time, off er reasons for accepting it, and defend it against criticisms from William Hasker and other Open Theists.I argue that the tenseless view is coherent, that God's eternal omniscience is cons…
Retribution, Forgiveness, and the Character Creation Theory of Punishment
The necessity of the present and Anselm's eternalist response to the problem of theological fatalism
It is often argued that the eternalist solution to the freedom/foreknowledge dilemma fails. If God's knowledge of your choices is eternally fixed, your choices are necessary and cannot be free. Anselm of Canterbury proposes an eternalist view which entails that all of time is equally real and truly present to God. God's knowledge of your choices entails only a ‘consequent’ necessity which does not conflict with libertarian freedom. I argue this b…
Time, foreknowledge, and alternative possibilities
In this article we respond to arguments from William Hasker and David Kyle Johnson that free will is incompatible with both divine foreknowledge and eternalism (what we refer to as isotemporalism). In particular, we sketch an Anselmian account of time and freedom, briefly defend the view against Hasker's critique, and then respond in more depth to Johnson's claim that Anselmian freedom is incompatible with free will because it entails that our ac…
Christ's freedom
Both Molinism and Anselmianism attempt to preserve libertarian freedom for created agents as well as robust divine sovereignty. The two issues intersect in addressing the puzzle of Christ's freedom: If God is necessarily good, how can God Incarnate be free? Anselm answers: while human agents need options for our choices to be up to us, Christ inevitably chooses rightly with perfect freedom. I defend Anselm's answer against a general criticism and…
Freedom and Foreknowledge
There has been progress in theology, as the history of the debate over human freedom and divine foreknowledge shows. Augustine sets out the problem clearly and shows why one attempt to prove the two irreconcilable does not work. Boethius furthers the discussion, especially by focusing on divine eternality. Anselm, it is argued in this chapter, proposes a viable solution which depends on the thought that all times are immediately present to God. T…
Epistemology (9 works) · Philosophy (9 works) · Theology and Philosophy of Evil (7 works) · Law (5 works) · Political science (5 works) · Theology (5 works) · Computer Science (3 works) · Foreknowledge (3 works) · Free will (3 works) · Medieval Philosophy and Theology (3 works)