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b) The Argument from Cause: Cosmological
When we see a thing we naturally ask for the cause of that thing. We see this world in which we live, and ask how it came to be. Is it self-originating, or is the cause of its being outside of itself? Is its cause finite or infite?
That it could not come into being of itself seems obvious; no more than nails, brick, mortar, wood, paints, colors, form into a house or building of themselves; no more than the type composing a book ame into order of itself. When Liebig was asked if he believed that the grass and flowers which he saw around him grew by mere chemical forces, he replied: "No; no more than I could believe that the books on botany describing them could grow by mere chemical forces." No theory of an "eternal series" can account for this created universe. No matter how long a chain you may have, you must have a stable somewhere from which it depends. An endless perpendicular chain is an impossibility. "Every house is builded by some man," says the Bible; so this world in which we live was built by a designing mind of infinite power and wisdom.
So is it when we consider man. Man exists; but he owes his existence to some cause. Is this cause within or without himself, finite or infinite? Trace our origin back, if you will, to our first parent, Adam; then you must ask, How did he come into being? The Doctrine of the eternity of man cannot be supported. Man is an effect; he has not always existed. Geology proves this. That the first Cause must have been an intelligent Being is proven by the fact that we are intelligent beings ourselves.
c) The Argument from Design: Teleological
A watch proves not only a maker, an artificer, but also a designer; a watch is made for a purpose. This is evident in its structure. A thoughtful, designing mind was back of the watch. So is it with the world in which we live. These "ends" in nature are not to be attributed to "natural results," or natural selection," results which are produced without intelligence, nor are they "the survival of the fittest," instances in which "accident and fortuity have done the work of mind." No, they are the results of a superintending and originating intelligence and will.
d) The Arguement from Being: Ontological
Man has an idea of an infinite and perfect Being. From whence this indea? From finite and imperfect beings like ourselves? Certainly not. Therefore this idea argues for the existence of an infinite and perfect Being: such a Being must exist, as a person, and not a mere thought.
This does it for the night, tomorrow we shall Lord willing finish off the final 3 arguments for the existence of God. We may even take a dip into the Nature of God as well, goodnight.
When we see a thing we naturally ask for the cause of that thing. We see this world in which we live, and ask how it came to be. Is it self-originating, or is the cause of its being outside of itself? Is its cause finite or infite?
That it could not come into being of itself seems obvious; no more than nails, brick, mortar, wood, paints, colors, form into a house or building of themselves; no more than the type composing a book ame into order of itself. When Liebig was asked if he believed that the grass and flowers which he saw around him grew by mere chemical forces, he replied: "No; no more than I could believe that the books on botany describing them could grow by mere chemical forces." No theory of an "eternal series" can account for this created universe. No matter how long a chain you may have, you must have a stable somewhere from which it depends. An endless perpendicular chain is an impossibility. "Every house is builded by some man," says the Bible; so this world in which we live was built by a designing mind of infinite power and wisdom.
So is it when we consider man. Man exists; but he owes his existence to some cause. Is this cause within or without himself, finite or infinite? Trace our origin back, if you will, to our first parent, Adam; then you must ask, How did he come into being? The Doctrine of the eternity of man cannot be supported. Man is an effect; he has not always existed. Geology proves this. That the first Cause must have been an intelligent Being is proven by the fact that we are intelligent beings ourselves.
c) The Argument from Design: Teleological
A watch proves not only a maker, an artificer, but also a designer; a watch is made for a purpose. This is evident in its structure. A thoughtful, designing mind was back of the watch. So is it with the world in which we live. These "ends" in nature are not to be attributed to "natural results," or natural selection," results which are produced without intelligence, nor are they "the survival of the fittest," instances in which "accident and fortuity have done the work of mind." No, they are the results of a superintending and originating intelligence and will.
d) The Arguement from Being: Ontological
Man has an idea of an infinite and perfect Being. From whence this indea? From finite and imperfect beings like ourselves? Certainly not. Therefore this idea argues for the existence of an infinite and perfect Being: such a Being must exist, as a person, and not a mere thought.
This does it for the night, tomorrow we shall Lord willing finish off the final 3 arguments for the existence of God. We may even take a dip into the Nature of God as well, goodnight.
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