In this post a specific anthropological argument for God’s existence is stated and defended, and then examined if it is a good and convincing argument.
An Anthropological Argument for God’s existence is any argument which begins with man and ends with God as an explanation. In this post I shall briefly summarise examples of popular anthropological arguments and how they have been employed through the centuries.
The Gospel Coalition have released the seventh article for their Christ on Campus Initiative, entitled “Five Arguments for God”. The essay is written by well-known apologist and Research Professor of Philosophy at Talbot School of Theology, William Lane Craig. Weighing in at thirty pages, Craig’s article re-examines five arguments for the existence of God and particularly how these arguments hold up against the popular criticism of Dawkins’ The God Delusion. Craig writes:
“It’s perhaps something of a surprise that almost none of the so-called New Atheists has anything to say about arguments for God’s existence. Instead, they do tend to focus on the social effects of religion and question whether religious belief is good for society. One might justifiably doubt that the social impact of an idea for good or ill is an adequate measure of its truth, especially when there are reasons being offered to think that the idea in question really is true. Darwinism, for example, has certainly had at least some negative social influences, but that’s hardly grounds for thinking the theory to be false and simply ignoring the biological evidence in its favor.
Perhaps the New Atheists think that the traditional arguments for God’s existence are now passé and so no longer need refutation. If so, they are naïve. Over the last generation there has been a revival of interest among professional philosophers, whose business it is to think about difficult metaphysical questions, in arguments for the existence of God…
The New Atheists are blissfully ignorant of this ongoing revolution in Anglo-American philosophy. They are generally out of touch with cutting-edge work in this field. About the only New Atheist to interact with arguments for God’s existence is Richard Dawkins. In his book The God Delusion, which has become an international best-seller, Dawkins examines and offers refutations of many of the most important arguments for God. He deserves credit for taking the arguments seriously. But are his refutations cogent? Has Dawkins dealt a fatal blow to the arguments?
Well, let’s look at some of those arguments and see.”
The five arguments that Craig covers are:
1. the cosmological argument from contingency
2. the kalam cosmological argument based on the beginning of the universe
3. the moral argument based upon objective moral values and duties
4. the teleological argument from fine-tuning
5. the ontological argument from the possibility of God’s existence to his actuality
It is an excellent overview and along with the other articles (see our post on the CCI here) together offer valuable material for campus ministries (or anyone else).
The article can be read here or downloaded as a pdf.
For since the creation of the world, God’s invisible qualities – his eternal power and divine nature – have been clearly seen, being understood from what has been made, so that men are without excuse.
The heavens declare the glory of God; the skies proclaim the work of his hands.
Day after day they pour forth speech; night after night they display knowledge.
There is no speech or language where their voice is not heard.
Their voice goes out into all the earth, their words to the ends of the world.
From these verses we find that it is possible to gain knowledge of God through nature. It does not say how much knowledge, but it does say that it is clearly evident. In church history there has generally been acknowledged that God is revealed in some way through that which he created.  We call this knowledge of God that is derived from nature general revelation. General revelation is contrasted with special revelation.
What is meant most often meant by special revelation is Scripture, but knowledge of God – and of other theological truth – can also be gained directly from the Holy Spirit, through miracles, through preaching, or perhaps through a personal word of prophecy. As noted last time in Sources and Norms all of these should conform to the norming norm of Scripture, which testifies of Jesus Christ, the incarnate Word of God, who is the most authoritative and reliable special revelation possible.
There are at least five features of General revelation that set its apart from Special revelation:
(1) General revelation is continuous whereas Special revelation is not continuous. It is continuous because there has never and will never be a time when it has not been available. Special revelation is given at certain times, but general revelation is there at all times.
(2) General revelation is natural whereas Special revelation is supernatural. To be natural is to be in accordance with the order and design of the universe. To be supernatural is to transcend (be beyond) that order and design.
(3) General revelation is available to all people whereas Special revelation is available to only certain people. Special revelation is distributed through the personal agents God chooses to use, including missionaries, evangelists and preachers. He may also use angels to spread the good news of the gospel. Jesus Christ, the greatest evangelist of all, witnessed to Saul of Tarsus on the road to Damascus. Because God chooses to use personal agents restrictions of time and place are involved. General revelation however is accessible to all people to clearly see.
(4) General revelation is non-specific whereas Special revelation is specific. That is Special revelation has the same content as General revelation, but it has more details and is far more clearly defined. In Romans 3:1-5 Paul explains that Jews, who were entrusted with the very words of God, saw more clearly their unrighteousness and God’s righteousness than did the Gentiles, who were not the recipients of the written law.
(5) General revelation is non-redemptive whereas Special revelation is redemptive. Though the revelation from nature is not sufficient for salvation, God can use it to prepare peoples hearts to accept the Special revelation that is sufficient. The lesser light of general revelation can draw people to accept the greater light of the Lord Jesus Christ.
On this last point we want to be careful, for there is nothing to tell us that there was not once a time when general revelation alone was efficacious to salvation. Some suggest that the point at which general revelation ceases to be efficacious for salvation is the point at which special revelation becomes available. This could be, for instance, when the gospel enters into a culture for the first time. It remains the case however that for most people general revelation is not enough to save, and that special revelation is also needed.
Two questions immediately arise here concerning general revelation. The first is, “Are people who are born blind and deaf able to receive general revelation? The answer is Yes!
Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law, since they show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them.
Here we see that human conscience is a part of God’s creation. A ‘moral law’ is written on the heart of every person and testifies of God in some manner. So even a person whose experience of the world is impaired by blindness and deafness, they are still able to receive general revelation from their own conscience. Thus it is the case that no one is without excuse.
The second question is more difficult. If there is ample proof of God’s existence in the world so that all people are without an excuse, why are there so many people who do not believe in God?
In the previous verse Paul clearly states that people ‘suppress the truth by their wickedness.’ That is not to say that atheists are intentionally lying when they say there is no God. That is to say that human nature is so depraved we can deceive even ourselves. Because people refused to acknowledge God, even though his existence was made plain to them, they were coming under judgment. The following gives us clue on how they found themselves in this tremulous predicament. Paul writes:
For although they knew God, they neither glorified him as God nor gave thanks to him, . . . [they] exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles.
What was the result of this? “Their thinking became futile and their foolish hearts were darkened.” (v.21) This was the first step in a downward progression of depravity and wickedness. So pernicious is this trend that Paul, after carefully expounding the gospel, implores his readers to worship God (unlike those who refused to acknowledge him) and be transformed by renewing the mind (countering the effects of not acknowledging him).
Thomas Aquinas (c.1225–74), the Dominican monk from the scholastic tradition, is referred to as the father of Natural Theology. Natural Theology is the task of discovering what we can know about God and his truth wholly apart from special revelation. Aquinas is famous for his five arguments for God’s existence, which all find something in the world that, together with reason confirm that the book of scripture and the book of nature both agree with each other. We will explore in greater depth what Natural Theology can tell us when we cover the Doctrine of God, but for now it is enough to note that general revelation is the field in which Natural Theology is grown, and that Aquinas’ views on how nature and reason together speak of God’s existence became the official view of the Catholic Church.
Martin Luther (1483–1546), the great German reformer, though suspicious of philosophy and the scholastic tradition, nonetheless affirms that there is general revelation. Still, he wanted to stress that without Christ the picture was only ever limited and incomplete.
There is a twofold knowledge of God, genaral and particular. All people have the general knowledge, namely that God exists, that he has created heaven and earth, that he is righteous, that he punishes the wicked, etc. But people do not know what God proposes concerning us, what he wants to give and to do, so that he might deliver us from sin and death, and to save us – which is the proper and the true knowledge of God. Thus it can happen that someone’s face may be familiar to me but I do not really know him, because I do not know his intentions. So it is that people know natually that there is a God, but they do not know what he wants and does not want.
John Calvin (1509-1564), the French theologian and reformer, is sometimes accused of having views that are anti general revelation. If we allowed him to speak for himself, we would see that this is not the case.
In order that no one might be excluded from the means of obtaining happiness, God has been pleased, not only to place in out minds the seeds of religion of which we have already spoken, but to make known his perfection in the whole structure of the universe, and daily place then in our view in such a manner that we cannot open our eyes without being compelled to observe him […] To prove his remarkable wisdom, both the heavens and the earth present us with countless proofs – not just those more advanced prods which astronomy, medicine and all the other natural sciences are designed to illustrate, but proofs which force themselves on the attention of the most illiterate peasant, who cannot open his eyes without seeing them.
Jonathan Edwards (1703-1758), widely considered to be America’s greatest theologian, also recognizes that something of God’s person and character is communicated to us through the natural realm.
It is very fit and becoming of God, who is infinitely wise, so to order things that there should be a voice of His in His works, instructing those that behold him and painting forth and shewing divine mysteries and things more immediately appertaining to Himself and His spiritual kingdom. The works of God are but a kind of voice or language of God to instruct intelligent beings in things pertaining to Himself. And why should we not think that he would teach and instruct by His works in this way as well as in others, viz., by presenting divine things by His works and so painting them forth, especially since we know that God hath so much delighted in this way of instruction.
For Edwards the magnificence of the visible world was a helpful way to describe God’s own greatness. In this he took his cue from the pages of scripture.
For as high as the heavens are above the earth, so great is his love for those who fear him;
Your love, O LORD, reaches to the heavens, your faithfulness to the skies.
Your righteousness is like the mighty mountains, your justice like the great deep.
Next time we will be looking at the doctrine of Inspiration.
 Roger E. Olson. Mosaic of Christian Belief: Twenty Centuries of Unity and Diversity (Downers Grove, Ill.: InterVarsity Press, 2002) p. 74.
 Paul’s experience of the risen Lord on the Damascus Road was special revelation.
 The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. see Romans 1:18-19
 Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God – this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is – his good, pleasing and perfect will. see Romans 12:1-2
 Martin Luther, Commentary on Galations; in Martin Luther Werke: Kritsche Gesamtausgabe, vol. 40 (Weimar: Bohlaus, 1911), 602.18-603.13, 607.19-609.14
 John Calvin, Institutes I.iii.1, 2; in Joannis Calvini: Opera Selecta, ed. P. Barth and W. Niesel, vol. 3 (Munich: Kaiser Verlag, 1928), 37.16-46.11.
 Jonathan Edwards, The Images of Divine Things, ed. Perry Miller (New Heaven, CT: Yale University Press, 1948), p. 61.
 Ibid., p. 134.
The following is taken from a friendly email discussing the evidence for the existence of God. The atheist here writes:
Christian belief has been marked by a series of retreats over supposed “truth”. The Earth is the centre of the universe? The world was created in seven days? What starts out as “fact” retreats in the face of overwhelming evidence . . . Modern Christian dogma has retreated to a position where it can’t easily be disproven. This is where the “magic invisible teapot” argument from Bertrand Russell comes in:
“If I were to suggest that between the Earth and Mars there is a china teapot revolving about the sun in an elliptical orbit, nobody would be able to disprove my assertion provided I were careful to add that the teapot is too small to be revealed even by our most powerful telescopes. But if I were to go on to say that, since my assertion cannot be disproved, it is an intolerable presumption on the part of human reason to doubt it, I should rightly be thought to be talking nonsense. If, however, the existence of such a teapot were affirmed in ancient books, taught as the sacred truth every Sunday, and instilled into the minds of children at school, hesitation to believe in its existence would become a mark of eccentricity and entitle the doubter to the attentions of the psychiatrist in an enlightened age or of the Inquisitor in an earlier time.”1
My slightly revised response is as as follows.
Finally I come to Russell’s teapot. By the quotation I take it the point is to show the difficulty in refuting avowals of belief in phenomena outside human perception. But my case for the existence of God and the existence of the teapot is not synonymous.
Firstly, I build a case from deductive arguments. For instance, if the cosmological argument I gave bears out,2 then that gives good ground for believing in the existence of a beginningless, uncaused, timeless, spaceless, changeless, immaterial, enormously powerful, personal creator of the universe. This has always been the conception of the God of Christianity. Unlike the teapot this argument does not rely upon the authority of a religious book or indoctrination. In the case of the teapot there was and could be no corroborative evidence for its existence, but in the case of God we have the evidence of the beginning of the universe—a religiously-neutral premise, and reinforced with both philosophy and science—and the principle that nothing comes from nothing. Here in this particular argument, unlike the teapot many of God’s traditional attributes are recovered, including the ability to create the universe from nothing, which only a personal creator God can achieve.
Secondly, we come back to the presumption of atheism—that in the absence of evidence for the existence of God we should presume that God does not exist. Atheism thus becomes a default position. Not being able to falsify the existence of Russell’s teapot was expected when came the clarification that the most powerful telescopes were unable to detect it in orbit. Take the statement; “there is an elephant in the quad.” The failure to observe it there would constitute good evidence that there is not an elephant there. If someone were to assert however, there is a flea on the quad, the failure to observe it there would not constitute good evidence that it was not there. The difference is the expectation of the evidence, were such-and-such the case. I’ll let Moreland and Craig explain.
Thus the absence of evidence is evidence of absence only in cases in which, were the postulated entity to exist, we should expect to have some evidence of its existence. Moreover, the justification conferred in such cases will be proportional to the ratio between the amount of evidence that we do have and the amount of evidence that we should expect to have if the entity existed. If the ratio is small, then little justification is conferred on the belief that the entity does not exist.
Again the advocates of the presumption of atheism recognized this. Michael Scriven, for example, maintained that in the absence of evidence rendering the existence of some entity probable, we are justified in believing that it does not exist, provided that (1) it is not something that might leave no traces and (2) we have comprehensively surveyed the area where the evidence would be found if the entity existed. But if this is correct, then our justification for atheism depends on (1) the probability that God would leave more evidence of his existence than what we have and (2) the probability that we have comprehensively surveyed the field for evidence of his existence. That puts a different face on the matter! Suddenly the presumer of atheism, who sought to shirk his share of the burden of proof, finds himself saddled with the very considerable burden of proving (1) and (2) to be the case.3
The implications are clear for Russell’s teapot. We have little justification for believing in the existence of the teapot given (1) and (2). In the case of God however the ratio will depend on your view of natural theology (the evidence of God’s existence in nature), and the expectation that he would leave more evidence of His existence than He already has. Scriven therefore advocated agnosticism rather than to be disbelieving in such entities as God, as the burden of (1) and (2) are far too heavy load to bear. But I think that God has left good evidence of his existence in nature and that is the enterprise we are engaged in as apologists.
1. Bertrand Russell, Magic Invisible Teapot
3. J P Moreland & William Lane Craig, Philosophical Foundations for a Christian Worldview, (Intervarsity Press, 2003), p. 157.
Gottfriend Wilhelm Frederick von Leibniz (1646-1716) was a German philosopher and prodigious scholar. He invented the infinitesimal calculus independent of Newton. Today we still use his notation. He invented the binary system which makes possible all modern computer code. He designed the first purpose built library. He organised the mining of the material for the linseed oil lamps that would line the streets of Venice. Plus much more info here at wikipedia.
The first question which should rightly be asked is this: why is there something rather than nothing?
Based on that question he formulated the following argument for God’s existence from the principle of Sufficient Reason.
1) Everything that exists has an explanation of its existence, either by necessity of its own nature of by an external cause.
2) If the universe has an explanation of its existence, that explanation is God.
3) The universe exists
4) Therefore, the universe has an explanation for its existence
5) Therefore, the explanation for the existence of the universe is God.
Instead of defending it myself I’ll just point you to a video of Dr. William Lane Craig presenting at the Philosophy department of Wake Forest University in North Carolina the annual Carswell Lecture for 2008.
Here is the full video.
Here it is on Youtube
Welcome all intelligent discussion.
The Cosmological Argument from Existential Causality
Thomas Aquinas (1225-1274), famous for his mammoth work Summa Theologiae and his five reasons for God’s existence (which cover only about two pages). His first three reasons were cosmological type arguments of which the following is a summary.
1) There are contingent (limited and dependant) beings that exist.
2) Adding contingent beings together will not give an unlimited and independent whole.
3) Therefore, the sum total of contingent beings (the universe) is itself contingent
4) Therefore, the ultimate cause of the continuing existence of contingent beings must be a necessary being.
Two Common Refutations:
It is non-specific:
The objecting is the argument does not identify God, but only a non-specific first cause which could be a natural phenomenon like elementary particles or the big bang.
It is true the argument is limited in its scope and what it contends to prove. The argument is enough, however to defeat atheistic naturalism which holds that the universe is a closed causal network. Further, a uniquely identifying characteristic is all one needs to identify an object (even if it is the only characteristic you know of), and the argument does give us a uniquely identifying characteristics.
The objector will say the argument commits this informal fallacy because if all the parts of the universe have one property it does not require the whole universe to have that quality. This fails to distinguish between emergent properties and additive properties.
Placing one tile next to another tile, next to another tile and so on creates a tile floor. This is an additive property. It’s clear that the floor will be tiled if the entire floor is composed of tiles, or if every tile added was green, the tile floor would be green. In the same way, as every part of the ocean is wet, the ocean will also be wet.
But an emergent property is susceptible to the fallacy of composition. An example would be because every tile is cheap, the entire floor is cheap. The property of expense is emergent. In the same way, because every part of the ocean is lightweight, it does not follow that the ocean is lightweight.
Weight and expense are emergent properties while greenness and tiled-ness are additive properties. Contingency is also an additive property and so we rightly draw the conclusion that the sum total of the contingent beings (the universe) is contingent itself. It is like the watch with no spring. It doesn’t matter if there is an infinite series of cogs, there still needs to be a prime mover.
What follows about the nature of this first cause, or prime mover?
This property of the first uncaused cause requires an additional sub-argument. Aquinas resolves this by supposing there were two first uncaused causes, FC1 and FC2, and employing the logical law of identity – if two things are exactly alike in every respect then they are the same. If FC1 differed from FC2 in anyway then one would have a characteristic the other would not. If FC1 lacked something FC2 had then it would be limited or caused not to have it. But that is impossible because FC1 is uncaused. Therefore any two uncaused first causes have to be strictly identical and therefore there would only be one of them.
Strangely it is not a slight to call God simple. It means that God has no contingent parts. Therefore he is immaterial. It also means that God is changeless for he cannot add or subtract parts of what He is, and God is one thing. Together the attributes of simplicity and uniqueness form logical boundaries for the concept of God and the doctrine of the Trinity.
A necessary, uncaused first cause will be itself be unlimited. Not limited by spacial or temporal confinements, he is therefore omnipresent and eternal. The scope of this being expands out to include much of what is known as “perfect being theology.”
Both Francis Schaffer and Norman Geisler expand Thomas’ original argument out with sub-arguments to include the faculties sufficient for personhood, namely knowledge and will. Briefly, the argument says that since the universe contains persons who are rational, social, moral and free the first cause must also posses these attributes.
Norman Geisler, Winfried Corduan