UNIT 4 PHILOSOPHY OF RELIGION (THEODICY)

PHILOSOPHY OF RELIGION

This is part of metaphysics dealing with immaterial and infinit realities: to show God's existence in rational way. By reason, the non-believer can possibly know God.

THEODICY

A defense on God's existence especially when faced with atheism, and problem of evil.

THEOLOGY

It comes form 2 root words: 1. Theos - God 2. Logos - Study. Meaning: Study of God. The Presumption is: THAT GOD EXISTS. There is faith in the person believing that God exists. This concerns about: KNOWLEDGE ABOUT GOD (WHO GOD IS). Existence of God is not presumed in philosophy.

REVEALED THEOLOGY

Human knowledge about God from Special Revelation like Bible/Qur'an. Its purpose is for human salvation.

NATURAL THEOLOGY

Human Knowledge about God through NATURAL REASON. Using our intellect to know God. No need of bible or qur'an. The purpose is purely additional knowledge of God. This is what philosophy does.

COSMOLOGY

From the word: Cosmos (universe) and logos (study) - hence a study of physical-material universe.

COSMOLOGICAL ARGUMENT

An argument to show the existence of God through EXPERIENCE in the cosmos like Thomas Aquinas' Five ways.

ONTOLOGY

From "ENS" (BEING) and LOGOS (STUDY) -meaning: the study of being. (Nature and manifestations of being) through reason or intellect.

ONTOLOGICAL ARGUMENT

An argument to show the existence of God through PURE REASONING in the being of God, like Anselm's Ontological Argument.

A BEING THAN WHICH NOTHING GREATER CAN BE CONCEIVED

A Philosophical name of God for Anselm in his Ontological Argument.

ANALOGY OF THE PAINTER

A painter starts to have an idea in his mind what to paint. But such idea becomes a reality after painting it. That painting in reality is better than that which it exists only in the mind.

GOD EXISTS NOT ONLY IN THE MIND BUT ALSO IN REALITY

Anselm's conclusion in his Ontological Argument.

TO SHOW A PURELY A PRIORI ARGUMENT THAT GOD EXISTS NOT ONLY IN THE MIND BUT ALSO IN REALITY

The purpose of Anselm's Ontological Argument.

THOMAS AQUINAS

A 13th century Italian-Scholastic medieval doctor of the Church, A fan of Aristotle and Christianized the latter's philosophy. He proved God's existence by using the principles derived from his observation of the physical-material universe.

ANSELM

An 11th Century Italian philosopher, Lived a monastic life, considered as one of the originators of scholasticism.

SCHOLASTICISM

A philosophy formed during the middle ages that stresses on "reason, logic and observation of the world" in order to support religious faith - and not just by using the Bible or any sacred scriptures.

AQUINAS' FIVE WAYS

1. Argument from motion.

2. Argument from the efficient cause.

3. Argument from possibility to necessity.

4. Argument from the hierarchy of beings or gradations of perfection.

5. Argument from the Ultimate End.

ARGUMENT FROM MOTION

It is evident to our senses, that in the world some things are in motion. Now whatever is in motion is put in motion by another. Or whatever is moved, has to be moved by another - for it is impossible for a moving object to be moved by itself. But this movement cannot go on to infinity, because then there would be no first mover, and, consequently, no other mover. Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God.

Thus in the first way, God is thought of as THE UNMOVED MOVER.

ARGUMENT FROM EFFICIENT CAUSALITY

In this world, we find there is an order of efficient causes. But this series of causation cannot go on to infinity, because then there would be no first cause, and, consequently, there will be no other causes. Now, to take away the cause is to take away the effect. . If there be no first cause among things, then these things will not exist. Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God.

Thus in the second way, God is thought of as THE UNCAUSED CAUSE.

ARGUMENT FROM NECESSITY

We find in nature that things are possible to exist and not to exist. If everything is possible not to exist, then at one time nobody would have existed because that which does not exist only begins to exist by something already existing. Therefore, not all beings are merely possible, but there must exist something which is necessary whose "necessary" existence is not moved or caused by another (as proven in arguments one and two). This necessary being all men speak of is God.

Thus in the third way, God is thought of as THE NECESSARY BEING.

ARGUMENT FROM HIERARCHY OF BEINGS

Among beings there are some more and some less good, true and the like. But "more" and "less" are applied to different things as they resemble in their different ways so that there is something which is truest, best, noblest and consequently, for those things that are greatest in being. Therefore there must also be something which is to all beings the cause of their being good, noble, true and every other perfection; and this we call God.

Thus in the fourth way, God is thought of as THE HIGHEST AND MOST PERFECT BEING

ARGUMENT FROM DESIGN OR INTELLEGIBLE END

In this world we see that things which lack intelligence act for an end or purpose, and this is evident from their acting always in the same way, so as to obtain the best result.

Hence it is plain that not accidentally but by design, they do achieve their end. Now whatever lacks intelligence cannot move towards an end, unless it be directed by some being endowed with knowledge and intelligence. Therefore an intelligent being exists by whom all natural things are directed to their end. This we call God.

Thus in the fifth way, God is thought of as THE INTELLIGENT END AND DESIGNER

TELEOLOGICAL ARGUMENT

It is the argument by design--that in irrational beings --we see that things which lack intelligence act for an end or purpose, and this is evident from their acting always in the same way, so as to obtain the best result. Hence it is plain that not accidentally but by design, they do achieve their end. Hence there is a designer who makes all things according to their purpose and goals.

THE PROBLEM OF EVIL

It is one obstacle to the argument of God's existence. If God exists, why is there evil? God either cannot or will not prevent evil. If God cannot prevent evil, then God is limited in power. If God will not prevent evil, then God is limited in benevolence (in goodness).

ST. AUGUSTINE ON EVIL

He argues that God in his infinite goodness, God would not allow any evil to exist in His works, unless His omnipotence and goodness were such as to bring good even out of evil. Evil is not a thing, but a "malfunction of a thing."

TWO KINDS OF EVIL FOR AUGUSTINE

He distinguished two kinds of evil: 1. The evil that people suffer (as fruit of sinfulness). This evil that God allows to happen because of sins. 2. The evil that people do (as product of free choice/freedom). This evil comes from people's inordinate desires of the temporal and changeable. Voluntary act of will, God cannot be part of it, since God would punish the evildoers at the end.

ST THOMAS AQUINAS ON EVIL

Evil is the most unloving act of human because of man's free choice. God has decided to endow us with free will, a tremendous gift that gives humans the freedom to choose between love of God and hatred of him. God created us as human beings and not as preprogrammed robots. In His infinite goodness, He desired the free love of humanity over forced obedience to His will. For love cannot be forced, it must be given by desire and choice.

JOSEPH BUTLER ON EVIL

He believes that our present life is a trial - a state of probation or testing ground for a future life. Evil and temptation exist in this world as part of our test. Hence at times, we must forgo our earthly happiness for the sake of our future happiness.

JOHN HICK'S SOURCES OF UNDERSTANDING ON EVIL

A. From Augustine (354-430) - p 102 That God is good; All things are good; There is evil in the world, but evil is not a "thing" but a "malfunctioning of a thing," not caused by God but by creatures who possess free will.

The mis-use of free will is sin, and sin is a spiritual evil, responsible for the physical evils in the world such as diseases and calamities.

B. From Ineraeus (130-202) -focuses not on the sinfulness of human beings but on their capacity for spiritual growth. Based on this idea, Christians argue that God permits evil because evil provides human beings with the opportunity to respond in a way that promotes personal growth—for soul-searching.

C. From Contemporary Process Theologians, takings Alfred North Whitehead (1861-1947)—rejecting traditional view that God created the universe. God in only one part of the universe—but not all—God has power but limited. God invites creatures to the good but is unable to control their actions. Hence evil happens. Evil is part of creative process going on in the universe.

J.L MACKIE'S ADEQUATE SOLUTION TO PROBLEM OF EVIL

The easy solution to the problem is to deny one of the premises that God is omnipotent or that God is all-good.

J.L. MACKIE'S INADEQUATE SOLUTION TO THE PROBLEM OF EVIL

Mackie argues that CHRISTIAN justifying the problem of evil commit some "Fallacious Arguments" like: 1. That Good cannot exist without evil. 2. That Evil is necessary as a means to good. 3. That the Universe is better with some evil. 4. That Evil is due to human freewill. They are not adequate. They are all fallacy--false argument. He rather proposes an adequate solution: deny that God is all powerful or all good.