The moral argument for the existence of God is often given a simple deductive form:
1) If there are objective moral values, then God exists.
2) There are objective moral values.
3) Therefore, God exists.
Logicians agree the logical form of this argument is valid. However, this does not guarantee the argument is sound. An argument is sound only when its logical form is valid and when all its premises are true. The crucial step would be to demonstrate premises 1 and 2 are true. Otherwise, the argument fails.
C.S. Lewis therefore does not simply rely on a deductive argument that moves from universal/general to particular. He begins from concrete particulars related to premise 2. Continue reading “The Moral Argument for the Existence of God – Reasonable Christianity”
Scientific inquiry proceeds with the presupposition that nature is an orderly structure which is intelligible to the human mind. How is this coherent interaction between the human mind and the natural order possible? What is the origin and nature of human reason? For simplicity, I shall just focus on two dominant paradigms addressing these questions:
1) Naturalism and reductive materialism: the universe of space-time and all its interlocking processes exists as a causally closed continuum and nothing else exist. This being the case, reason and mental processes are merely some aspect of physical processes or neural activity.
2) Theism –The observable space-time is a contingent order produced and sustained by a necessary being called God. Indeed, this space-time framework may not even be the only order of reality created by God. Reason is derived from some form of supernatural or divine intervention.
C.S. Lewis’ Argument from Reason sets out to out to demonstrate why naturalism fails to account for the origin and reliability of reason. On the other hand, reason is better accounted for within a theistic framework. Continue reading “The Argument from Reason for the Existence of God – Reasonable Christianity”