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This paper contributes to the “Christ-Shaped Philosophy” web project by claiming that analytic moral theology is an important form of Christ-shaped moral philosophy. For the analytic moral theologian takes Christ to be the starting point for moral reflection, given that He is our moral and intellectual exemplar. Christ is also the end of such moral reflection, insofar as the proper aims of analytic moral theology include both the imitation of and union with Christ Himself.

This type of Christ-shaped moral philosophy begins with inquiry into the character of Jesus Christ and properly ends with the application of the results of that inquiry to the personal and social lives of those who seek to follow the “outcast Galilean.”

The paper concludes with a call for Christian moral philosophers and analytic moral theologians to imitate the pattern in philosophy of religion by producing scholarship of the highest quality and then translating that scholarship into more popular forms in service to the church and the world.

The FREE full-text of the paper is available for downloading by accessing it here.

This brief essay considers the ontological implication of Scott Smith’s central thesis in Naturalism and our Knowledge of Reality, by focusing on one mental phenomenon, the phenomenon of intentionality, in order to see whether an argument to God from intentionality can be generated.

In his book, Smith offers a bold and sustained attack of naturalism and its ability to deliver us knowledge. His master argument is a kind of transcendental argument: If philosophical naturalism is true, then we do not have knowledge of reality. We do have knowledge of reality, therefore it is not the case that philosophical naturalism is true.

This essay concludes with a particular challenge: We need more work that advances the following kind of argument: if, as the theist claims, God exists and is the source of all reality distinct from Himself, then any existent phenomena that is not God, ought (in principle, at least) be able to figure into a premise of a philosophical argument with a theological conclusion.

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As part of a continuing discussion on “Christ-Shaped Philosophy,” this paper is a reply to the latest rejoinders from Graham Oppy and William Hasker.

The paper contends that the position of my essay “Christ-shaped Philosophy” escapes their objections and hence is more resilient than they suppose.

The FREE full-text of the paper is available for downloading by accessing it here.

This paper continues the discussion on “Christ-Shaped Philosophy,” as advanced by Paul Moser’s paper.

Helpful comments from Paul Moser and Roberto Di Ceglie suggest–to me–a need for sharpening my previous response.I try to do this here.

I see a prima facie tension between three claims that Moser makes for “Christ-shaped philosophy”:

1. “Christ-shaped philosophy is distinctive in virtue of its content”;
2. “Christ-shaped mathematics” is not distinctive in virtue of its content;
3. “Christ-shaped philosophy” is a model for “Christ-shaped mathematics”.

I do not yet see how Moser proposes to resolve this prima facie tension.

The FREE full-text of this paper is available for downloading by clicking here.

This paper is part of a continuining discussion on “Christ-Shaped Philosophy,” and specifically an extension of what was originally said here and a follow-up in light of Paul Moser’s reply here.

This paper acknowledges that it was a mistake to think that Moser’s estimate of professional philosophy is both too high and too low.On the contrary, his estimate of the discipline, as stated in his two papers and his reply to me, is unrelentingly negative.

But his own practice of the discipline, however, seems to be inconsistent with his recommendations, and I believe we should follow his practice rather than those recommendations.

The FREE full-text of the paper is available to download by clicking here.