Existence of God and Revelation. You Should Be Able to Explain And
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An Atheistic Argument from Ugliness
AN ATHEISTIC ARGUMENT FROM UGLINESS SCOTT F. AIKIN & NICHOLAOS JONES Vanderbilt University University of Alabama in Huntsville Author posting. (c) European Journal of Philosophy of Religion 7.1 (Spring 2015). This is the author's version of the work. It is posted here for personal use, not for redistribution. The definitive version is available at http://www.philosophy-of- religion.eu/contents19.html This is a penultimate draft. Please cite only the published version. Abstract The theistic argument from beauty has what we call an ‘evil twin’, the argument from ugliness. The argument yields either what we call ‘atheist win’, or, when faced with aesthetic theodicies, ‘agnostic tie’ with the argument from beauty. 1 AN ATHEISTIC ARGUMENT FROM UGLINESS I. EVIL TWINS FOR TELEOLOGICAL ARGUMENTS The theistic argument from beauty is a teleological argument. Teleological arguments take the following form: 1. The universe (or parts of it) exhibit property X 2. Property X is usually (if not always) brought about by the purposive actions of those who created objects for them to be X. 3. The cases mentioned in Premise 1 are not explained (or fully explained) by human action 4. Therefore: The universe is (likely) the product of a purposive agent who created it to be X, namely God. The variety of teleological arguments is as broad as substitution instances for X. The standard substitutions have been features of the universe (or it all) fine-tuned for life, or the fact of moral action. One further substitution has been beauty. Thus, arguments from beauty. A truism about teleological arguments is that they have evil twins. -
0 It Comes from the Outside
How valid are visions? 0 They happen to an individual person 0 It comes from the outside 0 It isn't usually looked for by the person receiving it 0 A vision is startling and memorable 0 The "receiver" will want to tell others about it 0 Visions are hard to put into words 0 They only have meaning if they convey a deeper message 0 Visions could be the result of an overactive imagination - or drug or alcohol induced Find an example of a religious vision and explain what the vision was and why it is important Assessment question. "Visions are only important for the person who receives them." Do you agree? Give reasons for your answer, showing that you have thought about more than one point of view. I 25 Dreams are a series of thoughts, images and sensations occurring in a person's mind during sleep. Many people forget their dreams. However there are some dreams which can make a deep impression on the person dreaming and, as with visions, they might give the dreamer new insights into reality and into God. Such dreams can give new direction to a person's life. For these dreams to be valid, they have to be free from any artificial stimulus, e.g. drugs! You are going to research 2 dreams and explain their meaning by answering the following questions: hlow valid are dreams? Name of Jacob's dream at Bethel Pharaoh's dream the dream Explain this dream How did God use this dream What affect did it have on the person 26 0 Dreams happen when a person is asleep 0 Most people forget their dreams but some leave a deep impression 0 Dreams might give new insights into reality and into God 0 People don't have control over their dreams 0 For dreams to be valid they have to be free from artificial stimulus Special Revelation: Enlightenment! Obiectives: Understand how enlightenment can help a believer deal with life and its pressures Evaluate the importance of enlightenment for believers and their faith ^ Task 1: Enlightenment is. -
The Teleological Argument Looks at the Purpose of Something and from That
The teleological argument looks at the purpose of something and Cosmological arguments start with observations about the way The Third Way: contingency and necessity William Paley (1742 – 1805) observed that complex objects work from that he reasons that God must exist. Aquinas (1224 – 1274) the universe works and from there these try to explain why the with regularity, (seasons, gravity, etc). This order seems to be the gave five ‘ways’ of proving God exists and this, his teleological universe exists. Aquinas gives three versions of the cosmological Aquinas’ point here is that everything in the universe is result of the work of a designer who has put this regularity and arguments, starting with three different (although similar) argument, is the fifth of his five ways. contingent – it relies on something to have brought it into order into place deliberately and with purpose. For example, the observations: motion, causation and contingency. Aquinas, influenced by Aristotle, believed that all things have a existence and also things to let it continue to exist. eye is constructed perfectly to see. For Palely, all of this pointed to purpose, but we cannot achieve that purpose without something The First Way: the unmoved mover a designer, who is God. In nature, there are things that are possible ‘to be’ and to make it happen – some sort of guide, which is God. Inspired by Aristotle, Aquinas noticed that the ways in which things ‘not to be’ (contingent beings) The analogy of the watch move or change (changing state is a form of motion) must mean These things could not always have existed because that something has made that motion take place. -
Summary the Purpose of the Dissertation Is to Present The
Summary The purpose of the dissertation is to present the abductive argument of Richard Swinburne in favor of theism. Richard Swinburne was born on December 26, 1934. He is a British philosopher, a retired professor of the University of Oxford, where he held the position of Nolloth Professor of the Philosophy of the Christian Religion (Oriel College). He has devoted all his philosophical activity to the justification of the Christian faith – he has intended to show that it is rational to believe in God. The main thesis of the dissertation is that Swinburne’s concept of theism does not remain consistent with the assumption that God is perfectly good. This inconsistence comes from the fact that human experience of suffering cannot be reconciled with God’s perfect goodness, especially assuming that God allows or causes the suffering. The structure of the work corresponds to the logical construction of Swinburne’s line of reasoning. The first chapter – Methodology of Philosophy – describes the main philosophical methods Swinburne uses in presenting his arguments. It is divided into two parts: the first one (Theory of Explanation) primarily presents the Swinburne’s construction of the concept of coherence, which is a prerequisite for considering any theory as probable or true. Moreover, this part discusses Swinburne’s dual explanatory theory, according to which two types of explanation are possible: (1) scientific, based on the analysis of unintentional causation, and (2) personal, based on the analysis of intentional causation. At the same time, Swinburne tries to show that it is not possible to explain certain phenomena in the world only by means of scientific explanation. -
God and Design: the Teleological Argument and Modern Science
GOD AND DESIGN Is there reason to think a supernatural designer made our world? Recent discoveries in physics, cosmology, and biochemistry have captured the public imagination and made the design argument—the theory that God created the world according to a specific plan—the object of renewed scientific and philosophical interest. Terms such as “cosmic fine-tuning,” the “anthropic principle,” and “irreducible complexity” have seeped into public consciousness, increasingly appearing within discussion about the existence and nature of God. This accessible and serious introduction to the design problem brings together both sympathetic and critical new perspectives from prominent scientists and philosophers including Paul Davies, Richard Swinburne, Sir Martin Rees, Michael Behe, Elliott Sober, and Peter van Inwagen. Questions raised include: • What is the logical structure of the design argument? • How can intelligent design be detected in the Universe? • What evidence is there for the claim that the Universe is divinely fine-tuned for life? • Does the possible existence of other universes refute the design argument? • Is evolutionary theory compatible with the belief that God designed the world? God and Design probes the relationship between modern science and religious belief, considering their points of conflict and their many points of similarity. Is God the “master clockmaker” who sets the world’s mechanism on a perfectly enduring course, or a miraculous presence continually intervening in and altering the world we know? Are science and faith, or evolution and creation, really in conflict at all? Expanding the parameters of a lively and urgent contemporary debate, God and Design considers the ways in which perennial questions of origin continue to fascinate and disturb us. -
Developing and Strengthening Belief in God I
DEVELOPING AND STRENGTHENING BELIEF IN GOD I First Cause (Cosmological) and Design (Teleological) Arguments he cornerstone of Jewish belief is that God created the universe ex nihilo with Tthe Torah as His Divine plan and that He continually guides and supervises His creation. Nevertheless, there are many people who do not share this belief, or at least question it. There is a need, therefore, to present a range of approaches to developing and strengthening belief in God. The traditional Jewish approach to belief in God is based on the Exodus from Egypt and hashgachah pratit (Divine Providence). These approaches are discussed in the Morasha classes on Passover, Torah M’Sinai, and Hashgachah Pratit. The goal of this series of classes is to present additional approaches to belief – those based on logic and science – to help strengthen one’s belief in God. Specifically, this series will present three arguments for the existence of God. The first class, after defining the aim of the series on the whole, will explore two deductive arguments for the existence of God, namely the First Cause or Cosmological Argument, and the Design or Teleological Argument. The second class in the series will explore the inductive approach, focusing on the Moral Argument. In order to help students digest the logical force of the arguments presented, the series will conclude with an exploration of the decision making process. In this first class we will explore the following questions: Where did the world come from? Does it make sense that the world always existed? What does modern science have to say about the subject? Does the design found in nature imply that there is a Divine Designer? Does the Theory of Evolution explain this phenomenon? 1 Core Beliefs DEVELOPING & STRENGTHENING BELIEF I Class Outline: Section I. -
The Design Argument
The design argument The different versions of the cosmological argument we discussed over the last few weeks were arguments for the existence of God based on extremely abstract and general features of the universe, such as the fact that some things come into existence, and that there are some contingent things. The argument we’ll be discussing today is not like this. The basic idea of the argument is that if we pay close attention to the details of the universe in which we live, we’ll be able to see that that universe must have been created by an intelligent designer. This design argument, or, as its sometimes called, the teleological argument, has probably been the most influential argument for the existence of God throughout most of history. You will by now not be surprised that a version of the teleological argument can be found in the writings of Thomas Aquinas. You will by now not be surprised that a version of the teleological argument can be found in the writings of Thomas Aquinas. Aquinas is noting that things we observe in nature, like plants and animals, typically act in ways which are advantageous to themselves. Think, for example, of the way that many plants grow in the direction of light. Clearly, as Aquinas says, plants don’t do this because they know where the light is; as he says, they “lack knowledge.” But then how do they manage this? What does explain the fact that plants grow in the direction of light, if not knowledge? Aquinas’ answer to this question is that they must be “directed to their end” -- i.e., designed to be such as to grow toward the light -- by God. -
The Argument from Miracles: a Cumulative Case for the Resurrection of Jesus of Nazareth
The Argument from Miracles: A Cumulative Case for the Resurrection of Jesus of Nazareth Introduction It is a curiosity of the history of ideas that the argument from miracles is today better known as the object of a famous attack than as a piece of reasoning in its own right. It was not always so. From Paul’s defense before Agrippa to the polemics of the orthodox against the deists at the heart of the Enlightenment, the argument from miracles was central to the discussion of the reasonableness of Christian belief, often supplemented by other considerations but rarely omitted by any responsible writer. But in the contemporary literature on the philosophy of religion it is not at all uncommon to find entire works that mention the positive argument from miracles only in passing or ignore it altogether. Part of the explanation for this dramatic change in emphasis is a shift that has taken place in the conception of philosophy and, in consequence, in the conception of the project of natural theology. What makes an argument distinctively philosophical under the new rubric is that it is substantially a priori, relying at most on facts that are common knowledge. This is not to say that such arguments must be crude. The level of technical sophistication required to work through some contemporary versions of the cosmological and teleological arguments is daunting. But their factual premises are not numerous and are often commonplaces that an educated nonspecialist can readily grasp – that something exists, that the universe had a beginning in time, that life as we know it could flourish only in an environment very much like our own, that some things that are not human artifacts have an appearance of having been designed. -
Bibliology the Study of the Bible
Bibliology The Study of the Bible Copyright First AG Leadership College 2008 17 Jalan Sayor, off Jalan Pudu Kuala Lumpur, 55100 Malaysia Phone: 03 21446773 Fax: 03 21424895 E-Mail [email protected] Bibliology Bibliology Chapter One: REVELATION OF CHRIST REVELATION 1. Audrey Millard J. Erickson writes: “Because man is finite and God is infinite, if man is to know God it must come about by God’s revelation of Himself to man. By this we mean God’s manifestation of Himself to man in such a way that man can know and fellowship with Him.” (Erickson 1983:153). 2. There are two reasons why revelation is necessary for us to know God: (a) We are creatures. Bruce Milne writes: “In the beginning God created … man”. (Gen 1:1,27). These first words of the Bible express the distinction between God and mankind. God as the Creator exists freely apart from ourselves; the creature depends utterly on God for existence (cf man and woman as “dust” in Gen 2:7; 3:19; Ps 103:14). God and mankind therefore belong to different orders of being. This distinction is not absolute. We are made “in the image of God”; God communicates with us (Gen 1:28 etc.); God became man in the Lord Jesus Christ (Jn 1:1,14); God the Spirit indwells Christians and brings them into a personal relationship to God (Rom 8:9-17). All these factors confirm a degree of correspondence between God and humanity. Yet a profound, irreducible distinction remains. This distinction in being involves a distinction in knowing; “who among men knows the thought of a man except the man’s spirit within him? In the same way no-one knows the thoughts of God except the Spirit of God”. -
THE QUESTION of GOD: an Introduction and Sourcebook
THE QUESTION OF GOD This important new text by a well-known author provides a lively and approachable introduction to the six great arguments for the existence of God. Requiring no specialist knowledge of philosophy, an important feature of The Question of God is the inclusion of a wealth of primary sources drawn from both classic and contemporary texts. With its combination of critical analysis and extensive extracts, this book will be particularly attractive to students and teachers of philosophy, religious studies and theology, at school or university level, who are looking for a text that offers a detailed and authoritative account of these famous arguments. • The Ontological Argument (sources: Anselm, Haight, Descartes, Kant, Findlay, Malcolm, Hick) • The Cosmological Argument (sources: Aquinas, Taylor, Hume, Kant) • The Argument from Design (sources: Paley, Hume, Darwin, Dawkins, Ward) • The Argument from Miracles (sources: Hume, Hambourger, Coleman, Flew, Swinburne, Diamond) • The Moral Argument (sources: Plato, Lewis, Kant, Rachels, Martin, Nielsen) • The Pragmatic Argument (sources: Pascal, Gracely, Stich, Penelhum, James, Moore). This user-friendly books also offers: • Revision questions to aid comprehension • Key reading for each chapter and an extensive bibliography • Illustrated biographies of key thinkers and their works • Marginal notes and summaries of arguments. Dr Michael Palmer was formerly a Teaching Fellow at McMaster University and Humbodlt Fellow at Marburg University. He has also taught at Marlborough College and Bristol University, and was for many years Head of the Department of Religion and Philosophy at The Manchester Grammar School. A widely read author, his Moral Problems (1991) has already established itself as a core text in schools and colleges. -
Progressive Revelation
PROGRESSIVE REVELATION THE Protevangelium, God's word of salvation to fallen man in Paradise, is the beginning of the special revelation contained in the Bible. Only in Eden has general revelation been adequate to the needs of man. Man having fallen, " God breaks His way in a round-about fashion into man's darkened heart to reveal there His redemptive love. By slow steps and gradual stages He at once works out His saving purpose and moulds the world for its reception, choosing a people for Himself and training it through long and weary ages, until at last when the fulness of time has come, He bares His arm and sends out the proclamation of His great salvation to all the earth " (Warfield). The whole history of salvation is one coming of God to His people, one speech of grace to man. It is an historical revelation given first through patriarchs and prophets and ultimately in the Son-a revelation essentially different from the general manifestation of God, e.g. in the works of His hands or in the rational nature of man, because it is redemptive in purpose and soteriological in character. This "word" of God is a revelation of grace and salvation. Under the old covenant men served as the medium through which this word was sounded, until finally the whole revelation is summed up in the one moment of incarnation, when the Word Himself became flesh. It seems quite evident, therefore, that God chose to give the revelation of His grace only progressively, or in other words through the process of an historical development. -
University of Pennsylvania Press
University of Pennsylvania Press Newtonian Science, Miracles, and the Laws of Nature Author(s): Peter Harrison Source: Journal of the History of Ideas, Vol. 56, No. 4 (Oct., 1995), pp. 531-553 Published by: University of Pennsylvania Press Stable URL: http://www.jstor.org/stable/2709991 Accessed: 30-10-2015 01:34 UTC Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://www.jstor.org/page/ info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. University of Pennsylvania Press is collaborating with JSTOR to digitize, preserve and extend access to Journal of the History of Ideas. http://www.jstor.org This content downloaded from 130.102.42.98 on Fri, 30 Oct 2015 01:34:15 UTC All use subject to JSTOR Terms and Conditions NewtonianScience, Miracles, andthe Laws ofNature PeterHarrison Introduction "Newton,"writes Richard Westfall, "both believed in and did not believe in miracles."It can onlybe concluded,Westfall continues, that the greatscientist, unwilling to relinquishhis beliefin a providentialand inter- posingDeity, "abandoned himself to ambiguitiesand inconsistencies,which gave theappearance of divine participation in nature,but not the substance."' Newton'sapparent ambivalence