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Introduction
Over hundreds of centuries, many theologians and philosophers have made multiple attempts to present logical proof that God exists. From an ontological argument and cosmological argument to a teleological argument, the various views reflect the conviction and worldview of the author. In the sample essay below, the author details St. Thomas Aquinas’ five arguments for the existence of God.
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Exploring Thomas Aquinas’ Five Proofs for God’s Existence
St. Thomas Aquinas was a thirteenth-century Italian philosopher and theologian who was an advocate of natural theology and the central figure behind Thomism, a specific school of thought. He strongly believed that reason and faith originate from God. Interestingly, he had an affinity for some Aristotelian principles and attempted to integrate them into Christianity.
On the evidence that God is real, he put forward five proofs for God’s existence. These arguments come from the cosmological standpoint, which entails that the existence of God emerged because of the formation of the world. Also called universal causation, this cosmological argument brought forward by Aquinas echoes the voice and teachings of Aristotle. It primarily roots its convictions on the basis of causation.
This argument finds its premise in the existence of the world, which cannot explain itself and its origins. While its creation is a mystery, it accepts that it was caused by something – or someone – else. And whatever caused it must also be the reason for its own existence. Aquinas believed that the only sensible answer to this enigma is God, who is considered an uncaused being. From this theory, he goes on to detail his five ways, the first three of which are heavily cosmological in nature. These five proofs are contained in his book Summa Theologica, or Summa Theologiae, a common read for people who are enrolled in a Religious Studies degree.
Cosmological Argument #1: The Unmoved Mover
One of the things that regularly happen in the world is change. Most elements in the world undergo some form of change on a regular basis. This implies that the world experiences a sequence of an infinite number of changes in which an outside element is being changed by another, as it is changing something else. If this is the case, it must mean that an outside cause or force is triggering this change.
This outside force is also then undergoing its own change due to another force outside itself. However, Aquinas argues that this chain cannot have an indefinite end. He muses that there must be a definite starting point that fuels change without being changed itself. This unchanging changer must be the existence of God, or the first proof.
It is important to note that Aquinas makes use of the concept of motion in this argument, referring to the entire process of change that entails a specific potential coming to full realization. This is an example of what is called an inductive argument, which generally takes into account all relevant supporting examples and instances to serve as strong evidence for a very specific conclusion.
Cosmological Argument #2: The First Mover
In this second argument, another regular occurrence in the world is the causation of things. This implies a long chain of the same event, with one element causing another. This is also called Aquinas’ efficient cause. Similar and in the same respect to the first argument, it is not reasonable that this infinite series will go on with no point of origin as it would contradict the logic of cause and effect. Therefore, the only way for this “domino” cycle to have a definite starting point would be to assume that the first force is not caused by something outside itself. It must be its own reason for existence.
Such an entity that is the ultimate cause is an uncaused cause, which can only be God. God caused all things to come into existence, effectively disproving the Big Bang Theory. The universe began ultimately from God, who may be the first cause behind the creation of the planets and other elements of life.
A noteworthy side note to this explanation is that when Aquinas argues about the causes, he is not referring to sequential events but co-dependent relationships that exist all at the same time, also termed as efficient causes.
Cosmological Argument #3: Contingency
The third of Aquinas’ cosmological arguments begin with the notion that everything around us is in a constant flux of starting and ceasing to exist. For example, people are born, animals die, plants flourish, and physical structures are destroyed. However, if this is the case, Thomas argues that if there are equal states of existing and not existing, there will come a point in time that nothing would exist. Some people assume that this means everything comes to an end when they all reach their full potential, but this is not the essence of this argument.
The essence of this specific philosophy is this: if there is forever a series of births and deaths, which implies a series of eternal effects, then an eternal cause must be the reason behind it. It makes sense to assume that there is one eternal agent that is generating all of these eternal starts and ends, one who exists prior to any of these movements, again proving God’s existence.
Aquinas’ third way makes a distinct differentiation between the contingent being and necessary being. An example of contingent beings is the human race, as we have a start and endpoint to our lives. We can only exist when a necessary being creates us or triggers our existence.
In the same way, Aquinas makes a clear distinction between essence and existence. For example, our essence as people is a unique makeup of different characteristics and elements. However, we are not our characteristics. Our essence is a completely separate discussion from our being. But when we speak of God, essence and existence are one and the same. He is self-evident and self-existent.
Argument #4: Degree
The fourth of his cosmological arguments stems from the observation that in the world are different elements with unique levels of goodness, truth, and superiority. For example, we have healthy horses, sick dogs, and disabled human beings. Given this, the inevitable implication is the superiority of some natural things. Healthy humans are better than sick humans.
But the main implication of labeling something as “good” or “better” than others is that there is a benchmark from which we are passing judgment. There must be a truly superior being who determines the acceptable level or bare minimum for all of these elements. This designer must also be the one who has instilled varying levels of goodness in all natural things because he himself is the highest form of goodness. This must be God himself, according to Aquinas’ argument.
While the argument of degree takes inspiration from the philosophy of Aristotle and Plato, it primarily takes root in Anselm’s Monologion. Aquinas was not for the Theory of Forms, which was a Platonic suggestion. Instead, Aquinas believed that an imperfect being in the natural world could not have been the true source of its own existence, given its set of flaws.
This speaks the language of the theory of transcendentals, pointing to specific elements of existence, such as truth and goodness. The basic explanation of this design argument is that if, for example, something has some form of truth and goodness to it, then it must not have the fullest sense of truth and goodness in itself. They must look to a grand designer who fully embodies these properties.
Argument #5: Final Cause, or Ends
The fifth argument is an extremely important teleological argument. This is rooted in the key observation that each participant in the world that lacks intelligence behaves in specific and consistent ways. Since each one is not an intelligent being, it is impossible for them to determine their own behavior. Therefore, something or someone else who is an intelligent being and grand designer must have pre-determined their behavior. This then goes on to prove that God exists.
The fifth way utilizes Aristotle’s principle of final cause. Aristotle said that to be able to explain something fully and completely, one must be able to start from its point of origin or efficient cause, then go on to what it’s made of, or material cause, and the specific acts or patterns that it exhibits, or final cause. In this theory, there is an endpoint in mind.
There is a purpose attached to the being that exists. Every part of its existence points toward a particular True North, whether or not it actually achieves it. For example, a tree that was designed to bear fruit may eventually be affected by the seasons and fail to realize its purpose. Given this, Aquinas points out that the natural world gets its purpose from God, who is its designer.