William Lane Craig

William Lane Craig
Portrait photograph of Craig smiling
Craig in 2014
Born (1949-08-23) August 23, 1949 (age 77)
Peoria, Illinois, U.S.
Spouse
Jan Craig
​
(m. 1972)​
Education
Education
Theses
Other advisor
Norman Geisler
Philosophical work
Institutions
See list
Main interests
Notable works
The Kalām Cosmological Argument (1979)
Reasonable Faith (1994)
Notable ideas
Kalam cosmological argument
Websitewww.reasonablefaith.org

William Lane Craig (/kreɪɡ/; born August 23, 1949) is an American analytic philosopher, Christian apologist, and theologian. He is a professor emeritus of philosophy at the Talbot School of Theology of Biola University.

Craig earned a doctorate in philosophy from the University of Birmingham in 1977 and a second doctorate in theology from LMU Munich in 1984. He was a professor of the philosophy of religion at Trinity Evangelical Divinity School from 1980 to 1986, a professor of religious studies at Westmont College from 1986 to 1987, and a researcher at KU Leuven from 1987 to 1994. After joining the faculty of the Talbot School of Theology, he also taught as a professor of philosophy at Houston Christian University from 2014 to 2024.

Craig has updated and defended the Kalam cosmological argument for the existence of God, a formulation that goes back to antiquity. He has also published work where he argues in favor of the historical plausibility of the resurrection of Jesus. His study of divine aseity and Platonism culminated with his book God Over All.

Early life and education

Craig was born on August 23, 1949, in Peoria, Illinois, to Mallory John Craig, a railway executive, and Doris Irene Walker, a homemaker. He was raised in Keokuk, Iowa. He attended East Peoria Community High School from 1963 to 1967, where he competed in debate and won the state championship in oratory. In September 1965, his junior year, he became a Christian.

Craig (third from left) with fellow members of the East Peoria High School Math Club in 1967

After high school, Craig attended Wheaton College, where he graduated with a Bachelor of Arts in communications in 1971 with high honors. He married his wife, Jan, whom he met on the staff of Campus Crusade for Christ, the next year. They have two grown children and reside in suburban Atlanta, Georgia.

In 1973, Craig entered the program in philosophy of religion at Trinity Evangelical Divinity School north of Chicago, where he studied under Norman Geisler. He graduated summa cum laude with two master's degrees: a Master of Arts in the philosophy of religion, and a second M.A. in church history and the history of Christian thought. In 1975, Craig began doctoral studies in philosophy at the University of Birmingham in England. He wrote his doctoral dissertation there on the cosmological argument under the direction of John Hick. He earned his Ph.D. in 1977. Out of this study came his first book, The Kalām Cosmological Argument (1979), a defense of the argument he first encountered in theologian Stuart Hackett's work on the same topic.

Craig was awarded a postdoctoral fellowship in 1978 from the Alexander von Humboldt Foundation to pursue research on the historicity of the resurrection of Jesus under the direction of Wolfhart Pannenberg at LMU Munich in Germany. He earned a second doctorate, a Doctor of Theology, under Pannenberg's supervision in 1984. His second doctoral thesis was titled, The Historical Argument for the Resurrection of Jesus During the Deist Controversy (1985).

Academic career

In 1980, Craig became an assistant professor of philosophy of religion at Trinity Evangelical Divinity School, where he taught until 1986. He then was an associate professor of religious studies at Westmont College from 1986 to 1987. In 1987, Craig moved to Belgium to pursue research at the University of Louvain, where he remained as a visiting researcher until 1994. He joined the Talbot School of Theology at Biola University in 1994. He was a research professor of philosophy at Talbot from 1996 to 2020.

In February 2014, Houston Baptist University announced that Craig would join its faculty as a professor of philosophy while retaining his position at Talbot. Under the arrangement announced by the university, Craig was expected to visit the Houston campus twice annually to teach courses primarily for graduate philosophy students and to participate in university-sponsored public events. He held the Houston professorship until 2024. He also held a visiting professorship in philosophy at Talbot beginning in 2021. As of 2026, he is currently a emeritus research professor of philosophy at Biola.

Craig served as president of the Evangelical Philosophical Society from 1996 to 2005. During his presidency, the society began organizing apologetics conferences alongside its annual scholarly meetings, an initiative that accompanied an expansion of the organization's activities and membership. Craig was also president of the Philosophy of Time Society from 1999 to 2006. In the mid-2000s, Craig established the online Christian apologetics ministry ReasonableFaith.org. In March 2015, he delivered the Edward Cadbury Lectures at the University of Birmingham, presenting a five-part lecture series titled "God Over All" concerning divine aseity and the philosophical challenge posed by Platonism. In July 2017, Biola University announced the establishment of its first endowed faculty chair, the William Lane Craig Endowed Chair in Philosophy, supported by a planned $3 million donation from Wayne and Ronnie Swindel.

Craig has authored or edited over forty books and over two hundred articles published in professional philosophy and theology journals, including: The Journal of Philosophy, British Journal for the Philosophy of Science, Philosophy and Phenomenological Research, Philosophical Studies, Australasian Journal of Philosophy, Faith and Philosophy, Erkenntnis, and American Philosophical Quarterly.

Philosophical and theological views

Kalam cosmological argument

An illustration of infinite regress

Craig has written and spoken in defense of a version of the cosmological argument called the Kalam cosmological argument. While the Kalam originated in medieval Islamic philosophy, Craig added appeals to scientific and philosophical ideas in the argument's defense. Craig's work has resulted in contemporary interest in the argument, and in cosmological arguments in general.

Craig formulates his version of the argument as follows:

  1. Everything that begins to exist has a cause of its existence.
  2. The universe began to exist.
  3. Therefore, the universe has a cause of its existence.

Craig's defense of the argument mainly focuses on the second premise, which he offers several arguments for. For example, Craig appeals to Hilbert's example of an infinite hotel to argue that actually infinite collections are impossible, and thus the past is finite and has a beginning. In another argument, Craig says that the series of events in time is formed by a process in which each moment is added to history in succession. According to Craig, this process can never produce an actually infinite collection of events, but at best a potentially infinite one. On this basis, he argues that the past is finite and has a beginning.

Craig also appeals to various physical theories to 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. First, Craig argues that the best way to explain the origin of a temporal effect with a beginning from an eternally existing cause is if that cause is a personal agent endowed with free will. Second, the only candidates for a timeless, spaceless, immaterial being are abstract objects like numbers or unembodied minds; but abstract objects are causally effete. Third, Craig uses Richard Swinburne's separation of causal explanation; causal explanation can be given in terms either of initial conditions and laws of nature or of a personal agent and its volitions; but a first physical state of the universe cannot be explained in terms of initial conditions and natural laws.

Craig's arguments to support the Kalam argument have been discussed and debated by a variety of commentators, including Adolf Grünbaum, Quentin Smith, Wes Morriston, Graham Oppy, Andrew Loke, Robert C. Koons, and Alexander Pruss. Many of these papers are contained in the two-volume anthology The Kalām Cosmological Argument (2017), volume 1 covering philosophical arguments for the finitude of the past and volume 2 the scientific evidence for the beginning of the universe.

Divine omniscience

Craig is a proponent of Molinism, an 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". Protestant-Molinism, such as Craig's, first entered Protestant theology through two anti-Calvinist thinkers: Jacobus Arminius and Conrad Vorstius. Molinists such as Craig appeal to this idea to reconcile the perceived conflict between God's providence and foreknowledge with human free will. 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 would freely choose to act in response. Craig also appeals to Molinism in his discussions of the inspiration of scripture, Christian exclusivism, the perseverance of the Saints, and missionary evangelism.

Resurrection of Jesus

Craig has written two volumes arguing for the historicity of the resurrection of Jesus, The Historical Argument for the Resurrection of Jesus (1985) and Assessing the New Testament Evidence for the Historicity of the Resurrection of Jesus (3rd ed., 2002). In the former volume, Craig describes the history of the discussion, including David Hume's arguments against the identification of miracles. The latter volume is an exegetical study of the New Testament material pertinent to the resurrection.

Craig structures his arguments for the historicity of the resurrection under 3 headings:

  1. The tomb of Jesus was found empty by a group of his female followers on the Sunday after his crucifixion.
  2. Various individuals and groups experienced appearances of Jesus alive after his death.
  3. The earliest disciples came to believe that God had raised Jesus from the dead despite strong predispositions to the contrary.

Craig argues that the best explanation of these three events is a literal resurrection. He applies an evaluative framework developed by philosopher of history C. Behan McCullagh to examine various theoretical explanations proposed for these events. From that framework, he rejects alternative theories such as Gerd Lüdemann's hallucination hypothesis, the conspiracy hypothesis, and Heinrich Paulus or Friedrich Schleiermacher's apparent death hypothesis as lacking explanatory scope, explanatory power, and sufficient historical plausibility. In 1996 Craig participated in the Resurrection Summit, a meeting held at St. Joseph's Seminary, New York, in order to discuss the resurrection of Jesus. Papers from the summit were later compiled and published in the book The Resurrection. An Interdisciplinary Symposium on the Resurrection of Jesus, edited by S.T Davis, D. Kendall and G. O'Collins.

Philosophy of time

Craig defends a presentist version of the A-theory of time. According to this theory, the present exists, but the past and future do not. Additionally, he holds that there are tensed facts, such as it is now lunchtime, which cannot be reduced to or identified with tenseless facts of the form it is lunchtime at noon on February 10, 2020. 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. M. E. McTaggart's argument that the A-theory is incoherent, suggesting that McTaggart's argument begs the question by covertly presupposing the B-theory. Second, he defends the A-theory from empirical challenges arising from the standard interpretation of Einstein's special theory of relativity (SR). He responds to this challenge by advocating a neo-Lorentzian interpretation of SR which is empirically equivalent to the standard interpretation, and which is consistent with the A-theory and with absolute simultaneity. Craig criticizes the standard interpretation of SR on the grounds that it is based on a discredited positivist epistemology. Moreover, he claims that the assumption of positivism invalidates the appeal to SR made by opponents of the A-theory.

Craig in 2015

Divine eternity

Craig argues that God existed in a timeless state causally prior to creation, but has existed in a temporal state beginning with creation, by virtue of His knowledge of tensed facts and His interactions with events. He gives two arguments in support of that view. First, he says that, given his tensed view of time, God cannot be timeless once He has created a temporal universe, since, after that point, He is related to time through his interactions and through causing events in time. Second, Craig says that as a feature of His omniscience, God must know the truth related to tensed facts about the world, such as whether the statement "Today is January 15th" is true or not or what is happening right now.

Divine aseity

Craig has published on the challenge posed by platonism to divine aseity or self-existence. Craig rejects both the view that God creates abstract objects and that they exist independently of God. Rather, he defends a nominalistic perspective that abstract objects are not ontologically real objects. Stating that the Quine–Putnam indispensability argument is the chief support of platonism, Craig criticizes the neo-Quinean criterion of ontological commitment, according to which the existential quantifier of first order logic and singular terms are devices of ontological commitment.

Craig favors a neutral interpretation of the quantifiers of first-order logic, so that a statement can be true, even if there is not an object being quantified over. Moreover, he defends a deflationary theory of reference based on the intentionality of agents, so that a person can successfully refer to something even in the absence of some extra-mental thing. Craig gives the example of the statement "the price of the ticket is ten dollars" which he argues can still be a true statement even if there is not an actual object called a "price". He defines these references as a speech act rather than a word-world relation, so that singular terms may be used in true sentences without commitment to corresponding objects in the world. Craig has additionally argued that even if one were to grant that these references were being used as in a word-world relation, that fictionalism is a viable explanation of their use; in particular pretense theory, according to which statements about abstract objects are expressions of make-believe, imagined to be true, even if literally false.

Atonement

In preparation for writing a systematic philosophical theology, Craig undertook a study of the doctrine of the atonement which resulted in two books, The Atonement (2019) and Atonement and the Death of Christ (2020).

Historical Adam

Also as a preliminary study for his systematic philosophical theology Craig explored the biblical commitment to and scientific credibility of an original human pair who were the universal progenitors of mankind. Following the Assyriologist Thorkild Jacobsen, Craig argues on the basis of various family resemblances that Genesis 1-11 plausibly belongs to the genre of mytho-history, which aims to recount historical persons and events in the figurative and often fantastic language of myth. Most recently Craig has begun writing a projected multi-volume systematic philosophical theology.

Other views

Craig is a critic of metaphysical naturalism, New Atheism, and prosperity theology,[non-primary source needed] as well as a defender of Reformed epistemology. He also states that a confessing Christian should not engage in homosexual acts. Craig maintains that the theory of evolution is compatible with Christianity.[non-primary source needed] He is a fellow of the Discovery Institute's Center for Science and Culture and was a fellow of the International Society for Complexity, Information, and Design. In his debate with Paul Helm, Craig explains that he would call himself an "Arminian" "in the proper sense." Elsewhere, he has described himself as a Wesleyan or Wesleyan-Arminian.[non-primary source needed]

As a non-voluntaristic divine command theorist, Craig believes God had the moral right to command the killing of the Canaanites if they refused to leave their land, as depicted in the Book of Deuteronomy. This has led to some controversy, as seen in a critique by Wes Morriston. Craig has also proposed a neo-Apollinarian Christology in which the divine logos stands in for the human soul of Christ and completes his human nature.

Reception

According to Nathan Schneider, "[many] professional philosophers know about him only vaguely, but in the field of philosophy of religion, [Craig's] books and articles are among the most cited". Fellow philosopher Quentin Smith writes that "William Lane Craig is one [of] the leading philosophers of religion and one of the leading philosophers of time."

In 2021, Academic Influence ranked Craig the nineteenth most influential philosopher in the world over the previous three decades (1990–2020) and the world's fourth most influential theologian over the same period.

In 2009, New Atheist Christopher Hitchens had an interview before his debate with Craig in that same year. During that interview, Hitchens said: "I can tell you that my brothers and sisters and co-thinkers in the unbelieving community take [Craig] very seriously. He's thought of as a very tough guy. Very rigorous, very scholarly, very formidable. [...] I say that without reserve. I don't say it because I'm here. Normally, I don't get people saying: 'Good luck tonight' and 'don't let us down', you know. But with him, I do."

In 2011, with respect and compliment to his debating skills, New Atheist Sam Harris once described Craig as "the one Christian apologist who seems to have put the fear of God into many of my fellow atheists". Later in the year, Craig invited atheist Richard Dawkins to a debate at the Sheldonian Theatre in Oxford. When Dawkins refused, claiming it was just "self-promotion", Craig instead gave a lecture with an empty chair before a panel of 3 criticising Dawkins' arguments.

Following a 2011 debate with Craig, Lawrence Krauss stated that Craig had a "simplistic view of the world" and that in the debate, Craig had said "disingenuous distortions, simplifications, and outright lies".

In 2014, he was named alumnus of the year by Wheaton College.

After his debate with Craig in 2014, Sean Carroll expressed frustration: "the following pattern repeated multiple times: Craig would make an argument, I would reply, and Craig would just repeat the original argument".[non-primary source needed]

In 2016, Craig was named Alumnus of the Year by Trinity Evangelical Divinity School.

Selected publications

See also

Notes

  1. ↑ Craig's own version of the Kalām argument is succinct: 1. 'Everything that begins to exist has a cause of its existence.' 2. 'The universe began to exist,' i.e., the temporal regress of events is finite. 3. 'Therefore the universe has a cause of its existence' Following Ghazali, Craig argues that this cause must be a personal will. Nothing but the arbitrary choice of a free agent could explain why the world was created at one time rather than another, or (if time comes into being with the first event) why the first event did not have a predecessor.
  2. ↑ When Craig says that God is timeless "prior to" the creation of time, the relevant notion of priority is not supposed to be temporal, as there is no time temporally prior to the first moment of time. Rather, Craig means to suggest that God is prior to time in some non-temporal sense that is difficult to specify, and which involves the idea that God was the cause of the universe. Several philosophers have argued that Craig's notion of non-temporal priority is not clear. Craig has attempted to clarify his view in response.

References

Footnotes

  1. ↑ Craig & Carroll 2016, p. 102.
  2. ↑ William "Lane Craig vs. Christopher Hitchens"
  3. 1 2 "William Lane Craig | Apologetics". Reasonable Faith. Retrieved 2025-07-24.
  4. 1 2 3 4 5 6 7 8 9 10 11 Schneider, Nathan (July 1, 2013). "The New Theist: How William Lane Craig Became Christian Philosophy's Boldest Apostle". The Chronicle of Higher Education. Washington. Retrieved 2018-01-22.
  5. ↑ Reichenbach (2017). "In his widely discussed writings William Lane Craig marshals multidisciplinary evidence for the truth of the premises found in the kalām argument.... [much more discussion follows]"
  6. ↑ Sun, Eryn (September 30, 2011). "Dawkins defends decision not to debate apologist William Lane Craig". Christianity Today. Retrieved 2019-06-12. ...[Craig is] the leading Christian apologist, famous for his revival of the Kalam cosmological argument which asserts that God caused the universe to first exist.
  7. ↑ Horn, Trent (July 17, 2013). "New Support for the Cosmological Argument". catholic.com. Retrieved 2019-06-12. Although the argument fell into relative obscurity after it was promoted in the Middle Ages, it received new life through William Lane Craig's 1979 book The Kalam Cosmological Argument. Craig has become the argument's leading proponent, and thanks to his famous debates with atheists that end up on YouTube, the kalam argument has become well-known and is vigorously dissected by critics.
  8. ↑ Robinson & Baggett 2016, p. 212.
  9. 1 2 Habermas 1988.
  10. 1 2 Craig 2016.
  11. ↑ McNabb, Tyler Dalton. "Review of God Over All: Divine Aseity and the Challenge of Platonism by William Lane Craig". Journal of Biblical and Theological Studies. ISSN 2572-2832.
  12. ↑ Loftin et al. 2020, p. 750.
  13. ↑ Craig, William Lane (February 5, 2018). "Questions on Certainty and Debate". Retrieved 2019-07-22. But that doesn't undermine my knowledge that I was born in Peoria, Illinois and raised in Keokuk, Iowa.
  14. ↑ Craig, William Lane. "Debating". Reasonable Faith. Archived from the original on 2014-05-12. Retrieved 2014-05-08.
  15. ↑ "Records and History – Original Oratory". Illinois High School Association. Archived from the original on 2015-02-22. Retrieved 2015-05-27.
  16. ↑ "William Lane Craig". La Mirada, California: Biola University. Archived from the original on 2014-08-14. Retrieved 2014-05-05.
  17. ↑ "William Lane Craig and Sean McDowell". Fervr. Retrieved 2014-05-11.
  18. ↑ Craig, William Lane (November 5, 2007). "Faith and Doubt". Retrieved 2019-07-10. To speak personally, I myself was not raised in an evangelical home, but I became a Christian my third year of high school.
  19. 1 2 3 4 "Dr. William Lane Craig Named Alumnus of the Year". Wheaton, Illinois: Wheaton College. May 7, 2014. Archived from the original on 2014-05-12. Retrieved 2014-05-11.
  20. 1 2 3 "Dr. William Lane Craig Curriculum Vitae" (PDF). Reasonable Faith.
  21. 1 2 Schneider, Nathan (July 12, 2013). "7 Habits of a Highly Effective Philosopher". Killing the Buddha. Retrieved 2014-05-10.
  22. 1 2 "William Lane Craig Named TEDS Alumnus of the Year". Trinity International University. Archived from the original on 2016-08-28. Retrieved 2019-07-22.
  23. 1 2 Craig, William Lane. "Double Doctorates". Reasonable Faith. Archived from the original on 2014-05-12. Retrieved 2014-05-10.
  24. 1 2 "William Lane Craig". calvin.edu. Calvin College. Archived from the original on 2021-03-11. Retrieved 2019-04-09.
  25. ↑ Cramer, David C. "John Hick (1922—2012)". Internet Encyclopedia of Philosophy. ISSN 2161-0002. Retrieved 2019-06-12. Many of [Hick's] former students are now established Christian philosophers in their own right, including ... William Lane Craig...
  26. ↑ "The Cadbury Lectures 2015: God Over All Back to 'The Cadbury lectures' 16 March - 20 March 2015". University of Birmingham. Retrieved 2019-07-22. Hosted by the John Hick Centre for Philosophy of Religion. Our theme for 2015 is 'God Over All', and will consist of a series of lectures given by Professor William Lane Craig (Talbot School of Theology and Houston Baptist University; PhD University of Birmingham 1977).
  27. 1 2 "Humboldt Network: Prof. Dr. William L. Craig". Alexander von Humboldt Foundation. Alexander von Humboldt-Stiftung/Foundation. Archived from the original on 2019-07-16. Retrieved 2019-07-16. Host(s) and host institute(s) during Humboldt sponsorship: Prof. Dr. Wolfhart Pannenberg, Ludwig-Maximilians-Universität München, München; Start of first sponsorship: 01.01.1978
  28. ↑ Craig, William Lane (1985). The historical argument for the Resurrection of Jesus during the Deist controversy. Lewiston, New York: Edwin Mellen Press. ISBN 9780889468115. OCLC 925034139.
  29. ↑ Pearson, Samuel C. (October 1988). "Book Review: The Historical Argument for the Resurrection of Jesus during the Deist Controversy. William L. Craig". The Journal of Religion. 68 (4). The University of Chicago Press: 595. doi:10.1086/487941. In this large study, which apparently grew out of a dissertation prepared under the supervision of Wolfhart Pannenberg...
  30. 1 2 3 4 5 6 7 "William Lane Craig". Reasonable Faith. Retrieved 2026-11-05.
  31. 1 2 "William Lane Craig". Biola University. Retrieved 2026-11-05.
  32. 1 2 Murashko, Alex (February 5, 2014). "Leading Apologist William Lane Craig to Join Houston Baptist U's School of Christian Thought Faculty". The Christian Post. Retrieved 2026-11-05.
  33. 1 2 Schneider, Nathan (July 1, 2013). "The New Theist". The Chronicle of Higher Education. Retrieved 2026-11-05.
  34. ↑ "Reasonable Faith Inc". Nonprofit Explorer. ProPublica. May 9, 2013. Retrieved 2019-08-05.
  35. ↑ Craig, William Lane; Harris, Kevin (March 3, 2019). "Dr Craig's Interview in the New York Times". Reasonable Faith. Retrieved 2019-08-05. That's one of the reasons we founded Reasonable Faith over ten years ago
  36. ↑ Murashko, Alex (February 5, 2014). "Leading Apologist William Lane Craig to Join Houston Baptist U's School of Christian Thought Faculty". The Christian Post. Retrieved 2019-06-12.
  37. ↑ "The Cadbury Lectures 2015: God Over All". University of Birmingham. 2015. Retrieved 2026-11-05.
  38. ↑ Wu, Joanna (July 20, 2017). "Philosopher and Theologian William Lane Craig Named in Biola's First Endowed Chair". Biola News. Biola University. Retrieved 2026-11-05.
  39. ↑ "William Lane Craig". moodypublishers.com. September 17, 2021. Retrieved 2021-09-17.
  40. ↑ Craig, William Lane (1988). "Tachyons, Time Travel, and Divine Omniscience". The Journal of Philosophy. 85 (3): 135–150. doi:10.2307/2027068. JSTOR 2027068.
  41. ↑ "Search: 'William Lane Graig'". The British Journal for the Philosophy of Science. Retrieved 2021-10-02.
  42. ↑ Craig, William Lane (1994). "Robert Adams's New Anti-Molinist Argument". Philosophy and Phenomenological Research. 54 (4): 857–861. doi:10.2307/2108416. ISSN 0031-8205. JSTOR 2108416.
  43. ↑ Craig, William Lane (2001). "Wishing It Were Now Some Other Time". Philosophy and Phenomenological Research. 62 (1): 159–166. doi:10.2307/2653594. ISSN 0031-8205. JSTOR 2653594.
  44. ↑ Craig, William Lane (August 1, 1992). "Hasker on divine knowledge". Philosophical Studies. 67 (2): 89–110. doi:10.1007/BF00373692. ISSN 1573-0883. S2CID 170646419.
  45. ↑ Craig, William Lane (December 1, 1991). "Theism and Big Bang cosmology". Australasian Journal of Philosophy. 69 (4): 492–503. doi:10.1080/00048409112344901. ISSN 0004-8402.
  46. ↑ Craig, William L. (December 1, 1996). "Timelessness and creation". Australasian Journal of Philosophy. 74 (4): 646–656. doi:10.1080/00048409612347581. ISSN 0004-8402.
  47. ↑ Craig, William L. (June 1, 1979). "Wallace Matson and the crude cosmological argument". Australasian Journal of Philosophy. 57 (2): 163–170. doi:10.1080/00048407912341171. ISSN 0004-8402.
  48. ↑ Craig, W. Lane (March 1, 2001). "McTaggart's Paradox and Temporal Solipsism". Australasian Journal of Philosophy. 79 (1): 32–44. doi:10.1080/713659176. ISSN 0004-8402. S2CID 170081930.
  49. ↑ "Search". place.asburyseminary.edu. Retrieved 2020-02-04.
  50. ↑ Craig, W. L. (May 1, 1994). "Prof. Grünbaum on creation". Erkenntnis. 40 (3): 325–341. doi:10.1007/BF01128902. ISSN 1572-8420. S2CID 55902279.
  51. ↑ Craig, William L. (January 1, 1998). "Theism and the Origin of the Universe". Erkenntnis. 48 (1): 49–59. doi:10.1023/A:1005360931186. ISSN 1572-8420. S2CID 170022778.
  52. ↑ Craig, William Lane (1997). "Is Presentness a Property?". American Philosophical Quarterly. 34 (1): 27–40. ISSN 0003-0481. JSTOR 20009884.
  53. 1 2 3 Wainwright 1982, p. 328.
  54. ↑ Cowan & Spiegel 2009, pp. 268–269; Jackson 2014, p. 19; Peterson et al. 2013, pp. 86–89; Reichenbach 2017; Williams 2013, p. 89.
  55. ↑ "Who's Who: Modern Authors: William Lane Craig (Entry 2)". Philosophy of Religion.info. Retrieved 2016-10-16.
  56. 1 2 3 4 Reichenbach 2017.
  57. ↑ Smith 2007, p. 183.
  58. ↑ Oppy 2006, p. 137.
  59. ↑ Copan, Paul; Craig, William Lane (November 16, 2017). The Kalam Cosmological Argument, Volume 1. Bloomsberry Publishing. p. 4. ISBN 9781501330803.
  60. ↑ Le Poidevin, Robin (2003). Arguing for Atheism: An Introduction to the Philosophy of Religion. Routledge. ISBN 9781134871117.
  61. 1 2 Wainwright 1982, p. 329.
  62. ↑ Moreland & Craig 2003, p. [page needed].
  63. ↑ Craig & Sinclair 2009, p. 103.
  64. ↑ Wainwright 1982, p. 333.
  65. ↑ Craig & Sinclair 2009, p. 117.
  66. ↑ Morriston 2000.
  67. ↑ Quinn, Philip I. (2003). "God, Existence Of". In van Huyssteen, J Wentzel Vrede (ed.). Encyclopedia of Science and Religion. Thomson-Gale. pp. 381–382. ISBN 9780028657042.
  68. ↑ McGrath, Alister E. (2009). Science and Religion: A New Introduction. John Wiley & Sons. ISBN 9781405187909. This form of the kalam argument has been widely debated in recent years. One of its most significant defenders has been William Lane Craig...
  69. ↑ Grünbaum, Adolf (1994). "Some Comments on William Craig's "Creation and Big Bang Cosmology"". Philosophia Naturalis. 31 (2): 225–236.
  70. ↑ Smith 2007, pp. 192–194.
  71. ↑ Morriston 2013.
  72. ↑ Morriston 2018.
  73. ↑ Oppy 2006, pp. 137–153.
  74. ↑ Loke 2017.
  75. ↑ Koons 2014.
  76. ↑ Pruss 2018.
  77. ↑ Copan & Craig 2017a.
  78. ↑ Copan & Craig 2017b.
  79. ↑ Perszyk 2013, p. 755.
  80. ↑ David S. Sytsma; Jordan Joseph Ballor; Matthew T. Gaetano, eds. (2019). Beyond Dordt and 'De Auxiliis' : the dynamics of Protestant and Catholic soteriology in the sixteenth and seventeenth centuries. Leiden: Brill. pp. 103–26, 148–68. ISBN 978-90-04-37711-0. OCLC 1107692846.
  81. ↑ Perszyk 2013, p. 755-756.
  82. ↑ Perszyk 2013, p. 765.
  83. ↑ Craig 1985b.
  84. ↑ Habermas, Gary R. (2005). "Resurrection Research From 1975 to the Present: What are Critical Scholars Saying?". Journal for the Study of the Historical Jesus. 3 (2): 135–153. doi:10.1177/1476869005058192. S2CID 162213884.
  85. ↑ Craig 1989.
  86. ↑ Craig 2008, p. 360.
  87. ↑ Craig 2001b.
  88. ↑ Perman, Matt (September 12, 2007). "Historical Evidence for the Resurrection". Desiring God. Retrieved 2014-05-07.
  89. ↑ McCullagh, C. Behan (1984). Justifying Historical Descriptions. Cambridge University Press. p. 19.
  90. ↑ Craig, William Lane. "Visions of Jesus: A Critical Assessment of Gerd Lüdemann's Hallucination Hypothesis". Reasonable Faith. Retrieved 2014-05-07.
  91. ↑ McGrew & McGrew 2009, p. 617.
  92. ↑ Davis, Stephen T., Kendall, Daniel and O'Collins, Gerald (1998) The Resurrection: An Interdisciplinary Symposium on the Resurrection of Jesus. Oxford: Oxford University Press
  93. 1 2 Helm, Paul (2002). "Time and Time Again: Two Volumes by William Lane Craig". Religious Studies. 38 (4): 489–498. doi:10.1017/s0034412502006157.
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  98. 1 2 Helm, Paul (2014). "Calvinism vs. Molinism: Paul Helm & William Lane Craig". Journal for Baptist Theology & Ministry. 11 (1).
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  100. ↑ “No Trouble: A Reply to Wielenberg.” Theologica 5/1 (2021). doi.org/10.14428/thl.v4i3.58143; “A Reply to Wielenberg on a Timeless First Cause.”
  101. ↑ Craig 2014.
  102. ↑ Craig 2017.
  103. ↑ Moreland & Craig 2003, pp. 506–507.
  104. ↑ Craig 2012a.
  105. ↑ Liggins 2008.
  106. ↑ Platzer, Johann (2019). "Does a Truly Ultimate God Need to Exist?" (PDF). SOPHIA. 58 (3): 359–380. doi:10.1007/s11841-018-0686-1. S2CID 171743284.
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  108. ↑ Craig 2012b.
  109. ↑ Båve 2009.
  110. ↑ Nichols & Stich 1999.
  111. ↑ The Atonement. Elements in the Philosophy of Religion. Cambridge: Cambridge University Press, 2018; Atonement and the Death of Christ: An Exegetical, Historical, and Philosophical Exploration. Waco, Tex.: Baylor University Press, 2020.
  112. ↑ In Quest of the Historical Adam: A Biblical and Scientific Investigation. Grand Rapids, Mich.: Wm. B. Eerdmans, 2021.
  113. ↑ For a preview see his “On Systematic Philosophical Theology.” Philosophia Christi 23/1 (2021): 11-25.
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  117. ↑ "Religious Epistemology MP3 Audio by William Lane Craig". Apologetics 315. December 30, 2008. Retrieved 2016-12-08.
  118. ↑ Zaimov, Stoyan (April 9, 2013). "Christian Apologist Says Church 'Losing Battle' Against Hate Label for Homosexuality Stance". The Christian Post. Retrieved 2018-09-28. What you shouldn't be is a confessing Christian and a practicing homosexual.
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  122. ↑ "Society Fellows". International Society for Complexity, Information, and Design. Archived from the original on 2011-10-19. Retrieved 2011-10-09.
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  124. ↑ Copan & Flannagan 2014, pp. 81–82; Howson 2011, p. 11.
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  135. ↑ "Dawkins defends decision not to debate apologist William Lane Craig". Christian Today. September 30, 2011. Retrieved 2026-08-23.
  136. ↑ Vallely, Paul (October 24, 2011). "God knows why Dawkins won't show". The Independent. Retrieved 2026-08-23.
  137. ↑ Gashi, Sarah (October 27, 2011). "William Lane Craig vs. Chair of Dawkins". The Oxford Student. Retrieved 2026-08-23.
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  139. ↑ Carroll, Sean (2014). "Post-Debate Reflections". Retrieved 2025-07-29.
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