#65: Philosophical Arguments Also Point to God
This is the third in a series of notes concerning a dialogue I have with non-believing friends [1]. Recall, the dialogue ends (actually, kicks off the next part of the conversation) with me stating that the “evidence of God can be seen in history, archeology, philosophy, worldviews, science, mathematics, etc.”
The last two monthly notes addressed mathematical and scientific evidence that we might share with the skeptic. This month I highlight another topic in the list: philosophy. There are many philosophical arguments for the existence of God dating back to Plato and Aristotle, and Christian arguments originating with Anselm and Aquinas. More recently, Plantinga and Craig have refined and extended some of these arguments.
Many people – believers and non-believers alike – have difficulty understanding philosophical arguments. As such, I usually don’t discuss them unless the non-believer asks me directly.
Examples of philosophical arguments include: ontological, cosmological, teleological (design), moral, and religious experience. For this note, and for ease of understanding, I highlight the moral argument for God. It is more intuitive than most arguments. It is also particularly relevant in today’s post-Christian world consisting of worldviews such as naturalism [2], postmodernism [3], metamodernism [4], and critical theory [5].
For a simple overview of the moral argument, please watch this video from the Reasonable Faith ministry (~5 minutes): "The Moral Argument."
https://www.youtube.com/watch?v=OxiAikEk2vU&list=PLEB04E423535F5D7C&index=11
In a “bonus video,” you can listen to apologist Frank Turek respond to a college student’s question concerning morality. He makes the argument in a real-time setting in front of a university audience. (~4 minutes): "Can Atheists be Moral?"
https://www.youtube.com/watch?v=IYZ1ByzWY9U
Two New Testament verses immediately come to mind regarding the moral law. The author of Hebrews writes about Israel and the law:
For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my laws into their minds, and write them on their hearts . . . (Hebrews 8:10).
And Paul writes about non-believers and the law:
They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them . . . (Romans 2:15).
I also recently read a commentary on Isaiah written by John Oswalt, a distinguished professor of the Old Testament. In his comments on Isaiah 28, Oswalt states that people have always known the moral law; pagans and Jews knew the “spiritual principles” that rule the creation, just as 21st century believers and non-believers know the same. Oswalt writes,
There are spiritual principles that are as simple and ironclad as physical ones. The pagans of Isaiah’s day had observed these and had written them into their civil law codes. They knew that no human society could survive where lying, stealing, murder, and adultery occurred with any regularity. The pagan cultures, with no real concept of transcendence and thus no true doctrine of creation could not explain it but they recognized it to be so. Thus, such behaviors were forbidden in all the legal codes of the ancient Near East. It waited until biblical revelation for the explanation to be made clear.
The Creator is a God of truth, integrity, love, and faithfulness, and thus his creation reflects his character. The Sinai covenant shows that living according to the standards of truth, integrity love, and faithfulness is not simply a utilitarian choice but is an act of glad submission to the Creator.
Modern legal theory is deeply opposed to the idea of “natural law.” We are passionately committed to the idea that we can make up laws of human and social behavior as we go and that those laws are nothing but our own creations . . .. Isaiah would merely shake his head and point to the farmer. Are there “natural laws” in nature? he would ask. If so, why would we think there are none in the rest of the natural world, that is, the world of the spirit? [6]
The Christian worldview is true because it corresponds to reality – both our physical and moral experiences.
Most people know the difference between right and wrong. And when they become confused, as we increasingly see in today’s culture by those holding worldviews like those listed above, we should gracefully ask questions such as: Why do you believe this is morally true? How did you come to that conclusion? On what basis is this true? If asked in a respectful and kind manner, there is potential for a promising and productive discussion.
In Christ, Doug
Academic Director, AoM
“Always be prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect . . .” 1 Peter 3:15
[1] “Let’s imagine, just for the moment, that the God of the Bible exists.” My non-believing friends usually say, “Ok”, knowing they’re not granting me anything. “Now, if the God of the Bible exists, he created this universe – this earth – as the Bible says, right?” They may be a little suspicious at this point but they usually allow me to continue. “Ok”, they say again. “So, if God created this world, wouldn’t you think his fingerprints are all over it?” My increasingly suspicious friends may no longer verbalize their agreement but they usually don’t stop me or start arguing. And even if they appear to want to question me, I quickly say, “Well, they are! God’s fingerprints are everywhere!”
[2] See chapter four on naturalism in: James Sire, The Universe Next Door: A Basic Worldview Catalog. 6th ed., Downers Grove, IL, Intervarsity Press, 2020.
[3] Ibid., chapter 9 addresses postmodernism.
[4] A summary of metamodernism: https://www.christianitytoday.com/ct/2024/april-web-only/what-is-metamodernism-postmodernism-dead-next-gen-z-alpha.html
[5] Neil Shenvi and Pat Sawyer, Critical Dilemma: The Rise of Critical Theories and Social Justice Ideology – Implications for the Church and Society. Eugene, OR: Harvest House, 2023.
[6] John N. Oswalt, Isaiah, The NIV Application Commentary(Grand Rapids, MI: Zondervan, 2003), 326-27.