Ancient Wisdom, Modern Insight
Arguments for God's Existence in Paul's Mars Hill Sermon
Ancient Wisdom, Modern Insight
Arguments for God's Existence in Paul's Mars Hill Sermon
The quest to rationalize or experience the divine has been a cornerstone of human history. While religious and philosophical landscapes have changed dramatically over millennia, some core arguments for the existence of God remain surprisingly consistent. One compelling example is the Apostle Paul's sermon on Mars Hill, as recorded in Acts 17. In this ancient discourse, Paul touches upon several logical arguments for the existence of God, which interestingly parallel arguments formalized much later in academic philosophy and theology. This article aims to explore these arguments in the context of Acts 17, while also relating them to modern understandings of religious and philosophical thought.
Cosmological Argument (Acts 17:24)
Paul begins his sermon by directly addressing the Athenians' religious sensibilities, asserting the existence of a Creator God who "made the world and all things therein." This argument aligns closely with what is later termed the Cosmological Argument for the existence of God, which posits an uncaused first cause at the origin of all things. The argument stresses the need for an unmoved mover, an initial push behind the existence and motion of the universe. In simpler terms, for every effect, there has to be a cause; however, this causal chain cannot extend infinitely backward and must terminate in a first, uncaused cause.
To illustrate, consider the age-old question of the chicken and the egg. A chicken hatches from an egg, which is laid by another chicken, and so on. Yet, for this chain to exist, there must have been a first chicken that was not the result of an egg. Analogously, the first cause or the "first chicken" in the cosmological context is God, the Creator.
Ontological Argument (Acts 17:25)
In the next part of his sermon, Paul mentions that God is "neither worshipped with men's hands, as though he needed anything, seeing he giveth to all life, and breath, and all things." Here, Paul lays the groundwork for the Ontological Argument, which argues for the existence of God based on the concept of God as the greatest conceivable being. According to this argument, if we can conceive of a being that is greater than God, then that being would be God. However, by definition, no being can surpass God in greatness.
The Athenians had many gods, each with needs and desires that required human action. These gods were limited, dependent, and thus, lesser gods. By contrast, the God that Paul describes does not need anything from humans; He is self-sufficient, providing life and breath to all. In ontological terms, this makes Him the most powerful and perfect being, fulfilling the criteria for God.
Teleological Argument (Acts 17:26)
Continuing his sermon, Paul states, "And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation." This statement reflects the Teleological Argument for God's existence, which emphasizes purposeful design and organization in the world. The argument posits that the complexity and order seen in the universe cannot be a product of random chance, but rather point to a Designer.
Paul highlights the intricacy of human existence and the ordering of nations, implying purpose and intention behind these arrangements. The Teleological Argument emphasizes the fine-tuning required for life as we know it to exist, affirming that there must be a purpose and an intelligent agent behind the world's design. This agent, as Paul asserts, is God.
Religious Argument (Acts 17:27)
Paul goes on to say, "That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us." In these words, Paul introduces what can be considered the Religious Argument for the existence of God. This argument suggests that the ubiquity of religious thought and practice across human cultures points to a universal search for the divine, making it reasonable to conclude that a higher power exists.
Paul’s statement implies that the search for God is not in vain, but rather an innate human endeavor. This argument is often bolstered by the observation that religious impulses are universal among human societies, implying an intrinsic spiritual or religious component to human life. It also dovetails with the notion famously expressed by Blaise Pascal that there is a "God-shaped hole" in every human heart, underscoring humanity's inherent yearning for the divine.
Moral Argument (Acts 17:28)
In a profound declaration, Paul notes, "For in him we live, and move, and have our being." This sentiment corresponds with the Moral Argument for the existence of God, which asserts that universal moral standards require a moral lawgiver. According to this perspective, the intrinsic understanding of right and wrong across different cultures suggests a higher moral standard, which can only be attributed to a transcendent source.
Paul's claim that "in him we live, and move, and have our being" implies a moral framework under which all humans operate. The concept was later cited in historical contexts, such as the Nuremberg Trials, to assert that some actions are inherently immoral, regardless of cultural or legal definitions. This universal moral law, Paul suggests, stems from God, and humanity operates, knowingly or unknowingly, within the boundaries of these divine moral standards.
Aesthetic Argument (Acts 17:29)
Paul concludes by admonishing the Athenians, saying, "Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device." Here, Paul introduces an idea that can be associated with the Aesthetic Argument for the existence of God. This argument posits that the human appreciation for beauty, art, and aesthetic value points to a Creator who endowed humans with these sensibilities.
Humans are unique among animals in their capacity for abstract thought, creativity, and appreciation for beauty. According to Paul, the art and symbols that humans create to represent the divine, although crafted from precious materials, are inadequate to capture God's essence. The very fact that humans can appreciate abstract qualities like beauty and attempt to manifest it in art suggests a deeper, divine origin for such sensibilities.
Paul argues that humans, being the "offspring of God," are imbued with attributes that reflect a divine Creator. The artistic and aesthetic faculties in humans are not mere biological traits but indicators of a higher order of existence, pointing towards God as the ultimate source.
Conclusion and Summary
Paul delivered a masterful sermon that anticipates several arguments for the existence of God. While these arguments were not formally identified in Paul's time, they have been extensively developed in subsequent philosophical and theological works. These connections enrich our understanding of the divine from different perspectives.
Cosmological Argument (Acts 17:24)
In his 13th-century text "Summa Theologica," Thomas Aquinas elaborated the Cosmological Argument, identifying an initial, uncaused cause as the foundation of all existence.
Ontological Argument (Acts 17:25)
The Ontological Argument, conceived by Anselm of Canterbury in the 11th century and articulated in "Proslogion," posits God's existence based on the concept of Him being the greatest conceivable being.
Teleological Argument (Acts 17:26)
The Teleological Argument is articulated by William Paley in his early 19th-century work "Natural Theology."
Religious Argument (Acts 17:27)
William James explored the universality of religious experiences in his work "The Varieties of Religious Experience."
Moral Argument (Acts 17:28)
The Moral Argument is attributed to Immanuel Kant in his late 18th-century work "Critique of Pure Reason."
Aesthetic Argument (Acts 17:29)
Friedrich Schiller broached the Aesthetic Argument in his work "Letters Upon the Aesthetic Education of Man."
Paul’s sermon serves as a timeless discourse that engages with complex questions of existence, morality, and the divine. It also showcases the depth of Paul's own understanding and his ability to communicate these complex ideas in a manner that was accessible to his audience. The incorporation of these various arguments into a single sermon reflects the multifaceted nature of God and provides a framework for understanding the divine from different perspectives.
Further Reading
The above article was written from years of study, contemplation, and notes. There is no way for me to cite every source from where the information came. If your appetite has been whetted and you would like a spring board for more study I have a list of places for you to start:
Aquinas, Thomas. "Summa Theologica." 13th century.
Anselm of Canterbury. "Proslogion." 11th century.
Paley, William. "Natural Theology." Early 19th century.
James, William. "The Varieties of Religious Experience." 1902.
Kant, Immanuel. "Critique of Pure Reason." 1781.
Schiller, Friedrich. "Letters Upon the Aesthetic Education of Man." 1795.