I found this an interesting article from Dr. Phil Fernandes. He is a Christian Apologist who has obtained a doctorate, and is a professor of Theology, Apologetics and Philosophy. I will share this with you because I don't believe I could have written a better critique. See here -
The Failure of Other Non-Theistic Worldviews
Gabe Ginorioby Gabe Ginorio -->
by Dr. Phil FernandesA chapter from his doctoral dissertation© 1997, Institute of Biblical Defense, All Rights Reserved
Theism is the view of reality which holds to the existence of a personal God who is separate (transcendent) from the universe though involved (immanent) with it. 1 Christianity, Judaism, and Islam are the three main theistic religions. 2
It has been shown that atheism, the world view that there is no God, has failed to prove its case. This means that theism may be true. It is therefore possible that God exists. However, before looking into arguments for the existence of the theistic God, discussion of other non-theistic world views is necessary to show that they have also failed to prove their cases.
The non-theistic world views (other than atheism) include pantheism, panentheism, deism, finite godism, and polytheism. If these world views fail as atheism has failed, then the case for theism will become more probable since it is the only remaining major world view. Of course, the case for theism will reach a high degree of probability only if strong arguments can be advanced in its favor.
PANTHEISM
Pantheism is the world view that teaches that God is the universe. 3 Pantheism is based upon monism, the belief that all reality is one being. 4 Hinduism and some adherents of Buddhism are pantheistic in their thought. 5 The New Age Movement (the invasion of Western Society with Hindu thought) is also pantheistic. 6
Pantheism teaches that God is not a personal being. Instead, God is an impersonal force. 7 Since pantheists believe that all reality is one being and that God is this one reality, they believe that each individual is God. 8 In fact, individual existence is merely an illusion since all reality is one being. 9
There are several problems for pantheism which cause it to fail as a world view. First, many beings exist, not just one. 10 As Christian philosopher Norman Geisler has pointed out, it is actually undeniable that I exist. 11 For if I attempt to deny my existence, I must first exist to make the denial. 12 For nothing can deny nothing. Only an existent being can deny its own existence. Therefore, I exist. However, if I try to convince others that I alone exist, I must first affirm their own individual and separate existence by communicating with them. 13 In other words, to argue for pantheism is to admit that pantheism is false. To argue with others is to affirm the existence of others, and if more than one being exists, then pantheism cannot be true.
A second problem with pantheism is that there is strong evidence that the universe had a beginning. Both the big bang model and the second law of thermodynamics reveal this. 14 Also, if the universe is eternal, the present moment could never have arrived. But since the present moment has arrived, only a finite number of events could have occurred in the past. 15 Therefore, there was a first event. The universe had a beginning. Since from nothing, nothing comes, everything that had a beginning needs a cause. Hence, the universe needs a cause. 16 But, for pantheism to be true, the universe would have to be eternal and uncaused.
Third, pantheism claims that reality is ultimately impersonal. This is the same as saying that reality is non-intelligent and non-moral. 17 But for someone to deny the reality of intelligence, he must first assume he has the intelligence to make the denial. 18 Even pantheists pass moral judgments on others. In fact, many pantheists have been known to protest violence and the production of nuclear weapons. 19 They have fought for stricter anti-pollution legislation and campaigned for animal rights. 20 It is hard to find a pantheist who is not vocal about his or her moral beliefs. Pantheists must explain where intelligence and morality come from. Could intelligence and morality have been caused by a non-intelligent and non-moral being? It appears more probable that the Ultimate Cause of intelligence and morality must Himself be an intelligent and moral Being. 21
Fourth, why should anyone accept the pantheistic claim that the world is an illusion? Does not common sense and experience favor the reality of the physical world? Why should anyone embrace pantheism without any evidence when common sense and experience teach otherwise? 22
For these four reasons it appears that pantheism, as a world view, has failed. If an alternative to theism is to be accepted, one must look elsewhere.
PANENTHEISM
Panentheism has been described as the belief that the universe is God’s body. 23 In this world view, God is conceived of as having two poles to His existence. In His potential pole, He is infinite, unchanging, and eternal. In His actual pole, He is finite, changing, and temporal. 24 Unlike pantheism, panentheism views God as personal. 25
Panentheism fails for several reasons. First, God cannot be both infinite and finite. This would be the same as saying that God is both unlimited and limited, 26 and this is an obvious contradiction. The Christian concept of God is one of an infinite God in His basic nature. 27 Panentheism, on the other hand, holds the contradictory concept of a God who is both infinite and finite in His basic nature.
Second, panentheism is again contradictory when it declares God to be both eternal (without a beginning) and temporal (with a beginning). 28 One cannot have it both ways. Either God is eternal or God is temporal. In the Christian doctrine of the incarnation, the eternal God added a temporal nature to his eternal nature. 29 This involves no contradiction, but, in the case of panentheism, a contradiction is evident. If the eternal pole of God caused the temporal pole of God to come into existence, then it would make more sense for the panentheist to refer to the temporal pole not as God, but as God’s creation. But then the panentheist would cease to be a panentheist. In fact, he would then be a theist. 30
Third, panentheism teaches that God actualizes His own potentialities. However, this is impossible. No potentiality can actualize itself. For instance, empty cups cannot fill themselves. For a potentiality to become actual, something actual must actualize it. As a result, the panentheistic god, if it existed, would need the theistic God to actualize its potential to exist. 31 Therefore, Panentheism fails as a world view.
DEISM
Deism is the world view that promotes the belief in a God who created the universe but no longer has any dealings with it. 32 The deist believes that God allows the world to operate on its own in accordance with natural laws that He has set in motion. 33 God does not perform miracles or interrupt the natural course of events. 34
Thomas Jefferson, Benjamin Franklin, and Thomas Paine were deists of the eighteenth century. 35 Though deism is not as popular as it once was, similar views are held today by many Unitarians and religious humanists. 36
Several objections to deism deserve mention. First, deists deny a miracle-working God. Yet, they admit one of God’s greatest supernatural works when they affirm His work of creation. If God could create the entire universe out of nothing, then could he not perform lesser miracles? 37
Second, if God cared enough to create the universe, then why doesn’t He care enough to be involved with it? 38 And, third, the deistic view of natural laws is outdated. Natural laws are now considered by scientists to be descriptive of the general way nature acts. No longer are natural laws thought to prescribe what can and cannot happen in nature. 39 Natural laws cannot automatically rule out miracles, just as the occurrence of usual events does not disprove the possibility of unusual events occurring. 40
In the seventeenth and eighteenth centuries, deism was a strong movement. 41 Much of its popularity was due to the belief that the science of that day had proven miracles to be impossible. 42 However, now that this misconception has been overturned, deism is no longer the attractive world view that it once was.
FINITE GODISM
Finite Godism is a world view that accepts the existence of a god. However, it believes He is limited. 43 Adherents differ as to how God is limited. Some believe He is limited in His power. 44 Others consider Him limited in His knowledge or His goodness. 45
Devotees of Finite Godism usually promote their world view as the answer to the problem of evil. 46 They reason that an all-good and all-powerful God would not allow evil and innocent humans to suffer in the world. 47 Rabbi Harold Kushner, author of When Bad Things Happen to Good People, holds this view. He believes that evil proves God is not perfect and that He is limited in power. 48 For if God could prevent it, reasons Kushner, God would not allow the innocent to suffer. 49 Kushner asks others to forgive God for His failures. 50
Several responses have been given to those who believe in the existence of a finite God. First, all finite existence needs a cause for its continuing existence. 51 Finite beings are, by definition, limited beings. And limited beings, precisely because of their limitations, must depend on other beings to keep them in existence. In fact, if everything that exists is limited and dependent, then nothing would now exist. For there must exist an infinite Being that is the cause of the continuing existence of all finite and dependent beings. In other words, a finite God would depend on an infinite God for its existence. However, a finite God would not be God after all. Only the infinite Being is God. 52
Second, a finite God doesn’t deserve worship. 53 Only a being that is ultimately worthy is deserving of worship. A God with limitations is surely not ultimately worthy. Only an infinite Being is deserving of worship.
Third, evil does not prove that God must be limited. 54 An all-good and all-powerful God may choose to allow evil and human suffering for the purpose of a greater good. What exactly this greater good may entail in specific cases may remain a mystery to finite beings, but, the wisdom of an infinite Being far transcends the wisdom of finite beings (Isaiah 55:8-9). A child may question the decision of his parents to allow him to receive surgery. But he does not have access to the amount of information that his parents have, and he does not see that the present pain he is enduring is for the purpose of future healing. The relationship of mankind to God is analogous to the relationship of this child to his parents. Also, God may defeat evil in the future (as the Bible teaches). In fact, only an infinite God can guarantee the ultimate defeat of evil. A finite God cannot. 55
In short, finite godism leaves one with a god who is no God at all. For he, like the rest of the universe, needs a cause. He is not worthy of worship, and he cannot guarantee the defeat of evil. A god who needs help and forgiveness deserves only sympathy, not worship.
POLYTHEISM
Polytheism is the world view that teaches the existence of more than one god. 56 Many Eastern religions accept the existence of many gods. This includes certain forms of Hinduism, Confucianism, Shintoism, Taoism, and Jainism. 57 Western thought is itself not without polytheistic belief systems. Ancient Greek mythology expressed polytheistic themes. 58 Several cult groups such as Mormonism, Scientology, and the Unification Church spread polytheism in the West today. 59
Polytheism fails for the following reasons. Either all the gods are finite or at least one of them is infinite. They cannot all be finite. If they are all finite beings, then they would need an infinite Being to ground their existence, but, then this infinite Being would be God. 60
So there must exist at least one infinite Being. It is not possible that there exist more than one infinite Being. If more than one infinite Being existed, they would limit one another’s existence. One infinite Being could prevent the other infinite Being(s) from accomplishing its goals. But then these beings would not be infinite since they would be limited by another’s power. Therefore, there must exist one, and only one, infinite Being. 61 This one infinite Being would alone be God. Therefore, Polytheism fails in its attempt to explain reality.
SKEPTICISM NOT A VIABLE OPTION
All world views, except for theism, have been shown to be failures. They are self-contradictory and fail to explain the available evidence. If theism, the only remaining world view, also fails, then skepticism would be the only possible alternative. However, skepticism also fails.
If one decides to be a skeptic, then he has chosen to suspend judgment on all things. He has failed to suspend judgment on his choice to be a skeptic. 62 This, of course, is contradictory. Also, no one can consistently live like a skeptic. For example, if someone suspended judgment on what he should eat, then he would eventually starve to death. 63
CONCLUSION
Therefore, since skepticism fails as all non-theistic world views have failed, then, due to the process of elimination, theism must be true. Still, the following chapters will include a positive defense of theism.
ENDNOTES
1 Norman L. Geisler and William D. Watkins, Worlds Apart (Grand Rapids: Baker Book House, 1984), 38.
2 Geisler, Apologetics, 263.
3 Geisler and Watkins, 98-99.
4 Geisler, Apologetics, 173-174.
5 Geisler and Watkins, 78-79.
6 Ibid., 94.
7 Ibid., 98.
8 Ibid., 96.
9 Ibid., 99.
10 Geisler, Apologetics, 187.
11 Ibid., 239.
12 Ibid.
13 Ibid., 241.
14 Craig, 81-93.
15 Ibid., 81.
16 Ibid., 93.
17 Geisler, Apologetics, 247-249.
18 Ibid., 247-248.
19 Walter Martin, The New Age Cult (Minneapolis: Bethany House Publishers, 1989), 65.
20 Ibid.
21 Geisler, Apologetics, 247-248.
22 Geisler and Watkins, 102.
23 Ibid., 108.
24 Ibid.
25 Ibid., 136.
26 Ibid.
27 Erickson, Christian Theology, 272.
28 Geisler and Watkins, 139.
29 Erickson, 735.
30 Geisler and Watkins, 21.
31 Geisler, Apologetics, 208-209.
32 Ibid., 147-148.
33 Ibid.
34 Ibid.
35 Ibid., 148.
36 Ibid., 181.
37 Ibid.
38 Ibid., 182.
39 Ibid., 181.
40 Ibid.
41 Ibid., 148.
42 Ibid., 181.
43 Ibid., 188.
44 Ibid.
45 Ibid., 189-190.
46 Ibid., 188.
47 Ibid.
48 Harold S. Kushner, When Bad Things Happen to Good People (New York: Avon Books, 1981), 148.
49 Ibid., 134.
50 Ibid., 147-148.
51 Geisler and Watkins, 211-212.
52 Ibid., 212.
53 Ibid.
54 Ibid., 212-213.
55 Ibid., 212.
56 Ibid., 217.
57 Ibid., 218.
58 Ibid.
59 Ibid.
60 Geisler, Thomas Aquinas, 130.
61 Ibid.
62 Geisler and Feinberg, 93-94.
63 Ibid., 94.
http://instituteofbiblicaldefense.com/tag/nontheistic/
No comments:
Post a Comment