The teleological argument offers a way we can explain God’s existence in terms of design and nature. It explains that the world is too complex and diverse for there not to be a designer, such as God, at work. This argument derives from Thomas Aquinas’ work from his Summa Theologiae. His fifth way suggests that inanimate objects cannot have ordered themselves since they lack intelligence. For example, planets could not have put themselves into orbit, yet they are in perfect order and placement so therefore there must be a designer, an intelligent being, that did so.
It also puts limits on God’s power. According to the definition of a theistic God, God is omnipotent. If God is all powerful then he should be able to command whatever he wants but by saying that morality is independent of God would mean that God is subject to the rules of morality (Fisher, 359). All in all the main issues with the Autonomy Thesis are that it would only be reasonable if one was not considering the existence of a theistic
Descartes declares he has to determine if there is a God and if he does exist, whether he can be a deceiver. The reason he has to determine the existence of God and what he is, rests in his theories of ideas. This is because we do not know if there is an outside world and we can almost imagine everything, so all depends on God’s existence and if he is a deceiver. “To prove that this non-deceiving God exists, Descartes finds in his mind a few principles he regards as necessary truths which are evident by the “natural light” which is the power or cognitive faculty for clear and distinct perception.” If arguments is presented in logical trains of thought, people could not help but to be swayed and to understand those arguments. Natural light
We use this is help us choose the right moral action is situations. Aristotle and Aquinas both conclude that humans aim for some goal or purpose in life-but does not see this as eudemonia. Aquinas believes that humans are the ‘image of god’ therefore the supreme good must be the development of this image which is perfection. They did not believe that you could reach this perfection in this life but the afterlife. There are the three laws in Aquinas’ book which are eternal, natural and divine.
This shows that the body must have been made or created through intelligent design rather than the sluggish pace of evolution. Another being all in existence falling under specified complexity, this means that all objects and organisms have such complexity which is so great that they must have been specified only by God. Also they have been created in a specific way so it only works in the way that it was initially brought into existence, there is no other way of explaining this that through an intelligent designer. For example the human eye, manages to capture light that bounces off an object and making humans able to see. If any part of the eye were different the eye would no longer function the way as we know it and humans may no longer be able to see the way they do as we
This evidence is consistent with Genesis 1:1, “In the beginning God created the heavens and the earth.” Paul eluded to this when he said that God’s invisible qualities, eternal power, and divine nature is clearly seen, being understood by what has been made, so that men are without excuse (Rom.1:20). Therefore, we are to worship the Creator and not the creation (1:25). But fallen man do not give God the honor and glory for all the beauty and order He designed in His wonderful universe He created.
However, this would be absurd, seeing as that nothing greater than God can be conceived in anyway. So a being, which nothing greater can be conceived, God, does in fact exist. According to Joel Fienberg’s text, Reason and Responsibility, an Ontological argument is defined as “an argument for the existence of God stating that the very concept or definition of God automatically entails that God exists; because the special nature of the concept, there is no way that God could fail to exist” (pg. 722). This argument is formulated around the idea that God is a being, which no greater being can be conceived.
Since triads correspond to physical structures and a logical system has been invented to deal with them, I conclude that a properly scientific account can be given of triadic phenomena. This scientific account will be part of a new triadic science and may not look much like the predominantly dyadic science we use today, such as sending things to Mars. The only real proof of this conclusion is to produce such a science, but it is my belief that we have plenty of reason to suspect that such a triadic science can be formulated. After all we are pretty clever at solving problems. As far as restoring God "to his rightful place in the universe" is concerned, I doubt that any amount of arguing, scientific or otherwise, will convince the skeptic or disuade the believer.
1. St. Thomas Aquinas’ Cosmological Argument on Possibility and Necessity presents God as the absolutely necessary being that ultimately explains the existence of individual contingent beings. The universe is contingent, even if it arguably is without a cause. Because of its contingency, God is the ultimate reason for the existence of the universe. 2.
According to St. Anselm in his ontological argument, he describes God as an idea or concept of which nothing greater can be conceived (Living Issues in Philosophy, page 388). In this he guides thought by arguing “If the most perfect being existed only in thought and not in reality, then it would not really be the most perfect being. One that exists in the mind and in reality would be more perfect.” Anselm concludes his theory with “no one who understands what God is; can conceive that God does not exist. (A. J. Hoober). Existence is a part of perfection.