Let’s Go to Theology Class: Arguments for God’s Existence

The following is from Apologetics, my most recent class at Colorado Christian University in pursuit of my master’s degree in theological studies.

Written by Steven Barto, B.S., Psy.

This Week’s Question: Assuming we believe in God,

• Why spend time studying arguments for God’s existence?
• Why not just go with the belief and move on?
• What benefit could there be in spending time thinking through this belief and analyzing the evidence?

This week’s discussion prompt made me think of the importance of apologetics. Clearly, every religion has its own liturgies, doctrines, rites, practices, worldview, and history. Unfortunately, this can complicate theological study. The question this week is Why spend time studying arguments for God’s existence? I believe such studies are especially critical for those who wish to engage in sharing and defending the gospel. If we’re not prepared before going out the door to share the Good News, it will be more difficult to withstand the wiles of the devil. Today’s New Atheists constantly attack Christianity on multiple levels. The standard question, What caused the universe? is answered with a generic remark: Something.

The Teleological Argument (or “design argument”) states that God’s existence is evidenced by order and design in nature. The Anthropic Principle falls under the category of teleological. Factors associated with this Principle are: (i) constant oxygen level at 21% of the atmosphere; (ii) critical atmospheric transparency that permits just the right amount of solar radiation to reach earth’s atmosphere; (iii) moon-earth gravitational interaction at the precise level needed to maintain appropriate tide cycles and orbital changes; (iv) carbon dioxide level at the exact amount to avoid runaway greenhouse gases and to sustain plants and trees (earth’s lungs); and (v) a constant level of gravity needed to sustain life on earth. Christian doctrine regarding the existence of God is based upon more than faith, but we must be prepared in this pluralist post-Christian society to present “evidence that demands a verdict.” Anthony Flew writes, “A discussion about God’s existence should start with the presumption of atheism, that the onus of proof must lie with the theists” (1). Challenge accepted!

The Cosmological Argument states that things in nature depend on some other thing for their existence; e.g., dependency on God, who exists necessarily and independently from the cosmos. Interestingly, Richard Dawkins is in good company (so to speak). He and Lucretius hold the belief that it is not necessary to suggest or assume the existence of God as fact, or as truth to formulate a basis for reasoning, discussion, or belief as long as nature can be considered a self-explanatory entity (2). Hoover believes it’s difficult to believe in spontaneous creation of the universe given that the Second Law of Thermodynamics states “entropy is irreversible.” Our universe is admittedly expanding and will wind down at some unknown point in the future. Yet we often hear, “If God made the universe, who made God.” This is really an attack on the aseity of God—He exists in and of Himself, from Himself.

The Ontological Argument is a priori in nature—i.e., justifications, or arguments exist independently from experience. This is essentially the belief that God exists and has always existed independent of the presence of matter, time, energy, or empirical evidence. Anselm’s understanding of ontological proof of God’s existence is this: “If God is a being than which none greater [sic] can be thought and to exist in reality, and to exist in reality is greater than to exist in the understanding alone, then God must exist in reality, for if he existed in the understanding alone, he would not be a being than which non greater can be thought” (3) (italics mine). Anselm’s writing style is a bit cumbersome, but the depth of this conclusion is not lost.

I find all three arguments useful when doing evangelism or apologetics. Things in nature depend on God for their existence. This is the Cosmological Argument. I believe in the unadulterated existence of God absent physical proof. This is the Ontological Argument. There is none greater than God that can exist in reality. I also believe in universal (ontological) truth and morality. I do find teleology to be rather convincing and thoroughly amazing. I have a decent grasp on the theory of macro evolution and the many scientific holes in Darwin’s origin theory. (Actually, he provides no theory for the origin of matter, energy, or life.)

The mathematical probability regarding gravity, oxygen, carbon dioxide, greenhouse gases, moon-earth gravitational interaction, thermodynamics, general and special relativity, creation of matter and energy, and DNA (the information of biology) is mind-boggling. Genetics consists of a four-letter alphabet (A, C, G, T) that functions as “code” for every living thing in the same manner that there is a code (zeros and ones) for every computer. Laptops and the beings that use them both have a designer/coder.

Responses from Classmates

Steven,

I think you did a great job on this post, and you broke down the arguments very well. I enjoy the argument of Teleological because creation is always one of the most talked-about battles between Christians and atheists. I find it funny that people can believe all of these things just happened to work out perfectly for creation to exist, but they cannot believe God created it all. To me, it takes more faith to believe in the chance of evolution than it does to believe in a creator. In fact, I believe creation speaks to the fact that there is a Creator. I love the Psalmist who says, “The heavens proclaim the glory of God. The skies display his craftsmanship” (Psa. 19:1, NLT). I find it impossible to look up at the stars and think anything but a Creator took the time to make [it]. What do you think proves creation the most?

Justin

My Reply to Justin

Thanks for your comments. I see the proof of God’s existence everywhere. Regarding the arguments for Creation and the existence of God, I have a difficult time choosing one over the other. The Teleological Argument says we can prove God’s existence through observation of the natural world—this is God’s general revelation. Teleology includes the Anthropic Principle, which is very compelling. It speaks of the unfathomable accuracy of several critical constants in the universe: (i) the oxygen level on earth is constant at 21% of the atmosphere, any deviation being cataclysmic; (ii) the degree of atmospheric transparency is constant, allowing the precise amount of solar radiation to get through, any deviation and we’d either cook to death or freeze to death; (iii) the moon-earth gravitational interaction is constant, at a degree of pull that allows for regulated tide cycles and a flawless and constant rotational period which permits regular climatic cycles; (iv) the carbon-dioxide level on earth is constant, allowing for just the right level of CO₂ or we’d experience a runaway greenhouse effect—too high and we’d be subjected to enormous humidity and temperature that would be lethal, and if too low photosynthesis would not operate properly; and (v) gravity is constant, permitting the proper “pull” that keeps things on earth from floating into the air (if not into space) or to be “crushed” under tremendous pressure. It is noteworthy that if the gravitational force were altered by 0.000000000000000000000000000000000000001 percent, our sun would not exist, and neither would we (4).

The odds concerning random formation of life on earth will also blow you away. Donald Page (Princeton University) has calculated the odds against random development of proper cellular form and operation needed for life to develop at 1 out of 10,000,000,000¹²⁴ which is a number that is unimaginable. Further, Hoyle and Wickramasinghe determined the odds for random formation of a single enzyme from amino acids on earth’s surface as 1 in 10²⁰.  They add, “The trouble is there are about two thousand enzymes and the chance of obtaining them all in a random trial is only 1 in (10²⁰)^20,000 or 10^40,000, an outrageously small probability that could not be faced even if the whole universe consisted of organic soup” (5).

I see tremendous value in the Cosmological Argument and the Ontological Argument. I love your question of what I think “proves creation the most.” The teleological school of thought says creation (the act and the end-product) can be proved by how precisely the universe is tuned. For it to be tuned at all, it must have a “tuner.” If these precise values imply design, then there must be a “designer.” I’ve answered a number of atheists and skeptics on my blog with these principles. I’ll say this: Before I brought out the “mathematical proof,” it seemed dialog with these skeptics was going nowhere.

I think the Ontological Argument is too rich in theology/philosophy to be the first arrow I’d pull out of my quiver. The Cosmological Argument is a great tool for preparing to do apologetics. Here’s my final thought on these “arguments” and “principles.” Each is quite valuable, but not every atheist or skeptic can go straight to these issues and come away believing. I think that’s because many of them are looking to not find the proof, so they look right past it. Again, though, whatever works. All we can do as Christians is plant a seed. God gives the increase. We must remember that not all soil has been prepared for the more “heady” arguments and principles of creation.

I hope this helps. Please look at the suggested reading list below.

Blessings!

Suggested Reading

The End of Reason, Ravi Zacharias
Foresight, Marcos Eberlin
Darwin’s Black Box, Michael Behe
Signature in the Cell, Stephen C. Meyer
Undeniable, Douglas Axe

Footnotes

(1) Anthony Flew, There is No God (New York: HarperOne), 2007.
(2) A.J. Hoover, “Arguments for the Existence of God,” in the Evangelical Dictionary of Theology, 3rd ed. (Grand Rapids: Baker Academic, 2017), 348.
(3) Leslie Allan, “Plantinga’s Ontological Argument”. <http://www.rationalrealm.com/philosophy/metaphysics/plantinga-ontological-argument.html&gt;
(4) Norman L. Geisler and Frank Turek, I Don’t Have Enough Faith to be an Atheist (Wheaton: Crossway, 2004), 102.
(5) Fred Hoyle and N.C. Wickremasinghe in Ravi Zacharias, The End of Reason: A Response to New Atheists (Grand Rapids: Zondervan, 2008), 35.