Cosmological argument - Knowledge (XXG)

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of such a series would be the composition of water, which depends on the simultaneous composition of hydrogen and oxygen atoms, which in turn depend on the simultaneous composition of protons, neutrons, and electrons, etc. into deeper levels of the hierarchy of physical reality. This is contrasted with an accidentally ordered or linear series - parents causing their children to begin to exist, who in turn cause their children to begin to exist - in which one member in the series may continue to act even if whatever caused it has ceased to exist, and so there is seemingly no issue if this type of series regresses infinitely; the impossibility of the infinite regress in an essentially ordered causal series would suffice for at least some varieties of cosmological arguments. Further discussion on this point can be found under

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impossible. Now in efficient causes it is not possible to go on to infinity, because in all efficient causes following in order, the first is the cause of the intermediate cause, and the intermediate is the cause of the ultimate cause, whether the intermediate cause be several, or only one. Now to take away the cause is to take away the effect. Therefore, if there be no first cause among efficient causes, there will be no ultimate, nor any intermediate cause. But if in efficient causes it is possible to go on to infinity, there will be no first efficient cause, neither will there be an ultimate effect, nor any intermediate efficient causes; all of which is plainly false. Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God.

584:, explained that, "where the light of the candle is dependent on the candle's continued existence, not only does a candle produce light in a room in the first instance, but its continued presence is necessary if the illumination is to continue. If it is removed, the light ceases. Again, a liquid receives its shape from the vessel in which it is contained; but were the pressure of the containing sides withdrawn, it would not retain its form for an instant." This form of the argument is far more difficult to separate from a purely first cause argument than is the example of the house's maintenance above, because here the first cause is insufficient without the candle's or vessel's continued existence. 976:, the character Demea states that even if the succession of causes is infinite, the whole chain still requires a cause. To explain this, suppose there exists a causal chain of infinite contingent beings. If one asks the question, "Why are there any contingent beings at all?", it does not help to be told that "There are contingent beings because other contingent beings caused them." That answer would just presuppose additional contingent beings. An adequate explanation of why some contingent beings exist would invoke a different sort of being, a necessary being that is 799:, i.e. that it does not solve the problem it was formulated to solve or that it assumes already in disguised form what it was supposed to explain. According to this position, we seek to explain one event in the present by citing an earlier event that caused it. But this explanation is incomplete unless we can come to understand why this earlier event occurred, which is itself explained by its own cause and so on. At each step, the occurrence of an event has to be assumed. So it fails to explain why anything at all occurs, why there is a chain of causes to begin with. 833:

of time, every possible event, including the final end of the universe, would already have occurred. He therefore states his argument in three points: firstly, everything that begins to exist has a cause of its existence; secondly, the universe began to exist; so, thirdly, therefore, the universe has a cause of its existence. Craig argues in the Blackwell Companion to Natural Theology that there cannot be an infinite regress of causes and thus there must be a first uncaused cause, even if one posits a plurality of causes of the universe. He argues

467:. Aquinas observed that, in nature, there were things with contingent existences. Since it is possible for such things not to exist, there must be some time at which these things did not in fact exist. Thus, according to Aquinas, there must have been a time when nothing existed. If this is so, there would exist nothing that could bring anything into existence. Contingent beings, therefore, are insufficient to account for the existence of contingent beings: there must exist a 179: 4263: 5294: 4253: 592:

the optic nerve into your brain. He summarised the purpose of the argument as "that if you don't buy into theistic metaphysics, you're undermining empirical science. The two grew up together historically and are culturally and philosophically inter-dependent ... If you say I just don't buy this causality principle – that's going to be a big big problem for empirical science." This

881:, only things which begin to exist require a cause. On the other hand, something that is without beginning has always existed and therefore does not require a cause. The Kalam and the Thomistic cosmological argument posit that there cannot be an actual infinite regress of causes, therefore there must be an uncaused first cause that is beginningless and does not require a cause. 646:, the influential Medieval Christian theologian, created a metaphysical argument for the existence of God. Though it was inspired by Aquinas' argument from motion, he, like other philosophers and theologians, believed that his statement for God's existence could be considered separate to Aquinas'. His explanation for God's existence is long, and can be summarised as follows: 917:) is devoted to establishing the attributes of this first cause, such as its uniqueness, perfection, and intelligence. Thus defenders of cosmological arguments would reply that while it is true that the cosmological argument only establishes a first cause, this is merely the first step which then allows for the demonstration of the other theistic attributes. 302:" (now understood as the daily rotation of the Earth). According to his theses, immaterial unmoved movers are eternal unchangeable beings that constantly think about thinking, but being immaterial, they are incapable of interacting with the cosmos and have no knowledge of what transpires therein. From an "aspiration or desire", the 367:). He argued that the fact of existence could not be inferred from or accounted for by the essence of existing things, and that form and matter by themselves could not originate and interact with the movement of the Universe or the progressive actualization of existing things. Thus, he reasoned that existence must be due to an 732:: an event occurred because it was caused by another event that occurred before it, which was itself caused by a previous event, and so on. For an infinite regress argument to be successful, it has to demonstrate not just that the theory in question entails an infinite regress but also that this regress is 938:

argues that causal loops are not logically, physically, or epistemically impossible: " the only possibly objectionable feature that all causal loops share is that coincidence is required to explain them". However, Andrew Loke argues that causal loop of the type that is supposed to avoid a first cause

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and the question "What is infinity minus infinity?" to illustrate the idea that the infinite is metaphysically, mathematically, and even conceptually impossible. Other reasons include the fact that it is impossible to count down from infinity, and that, had the universe existed for an infinite amount

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of all contingent facts. It can be thought about as the sum total of all contingent reality. Premise 3 then concludes that the BCCF has an explanation, as every contingency does (in virtue of the PSR). It follows that this explanation is non-contingent (i.e. necessary); no contingency can explain the

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causal series, each member cannot so much as act without the concurrent actualization or causation of more fundamental members of the series; thus an infinite hierarchical series would mean that the entire series is composed of members none of which can act of itself, which is impossible. An example

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Severinsen argues that there is an "infinite" and complex causal structure. White tried to introduce an argument "without appeal to the principle of sufficient reason and without denying the possibility of an infinite causal regress". A number of other arguments have been offered to demonstrate that

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or otherwise untrue. Critics often press that arguing for the first cause's exemption raises the question of why the first cause is indeed exempt, whereas defenders maintain that this question has been answered by the various arguments, emphasizing that none of the major cosmological arguments rests

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has stated a new variant on the cosmological argument. He says that to deny causation is to deny all empirical ideas – for example, if we know our own hand, we know it because of the chain of causes including light being reflected upon one's eyes, stimulating the retina and sending a message through

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Aquinas' argument from contingency may also be formulated like this: if each contingently existing being considers himself Bn, then, because he exists contingently, he depends for his existence on a prior being Bn-1. Now, Bn-1 likewise, if it is contingent, depends on Bn-2. Nevertheless, this series

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spheres are no different in kind from the prime mover, they merely suffer a dependency of relation to the prime mover. Correspondingly, the motions of the planets are subordinate to the motion inspired by the prime mover in the sphere of fixed stars. Aristotle's natural theology admitted no creation

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in 1714. "There can be found no fact that is true or existent, or any true proposition," he wrote, "without there being a sufficient reason for its being so and not otherwise, although we cannot know these reasons in most cases." He formulated the cosmological argument succinctly: "Why is there

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The second way is from the nature of the efficient cause. In the world of sense we find there is an order of efficient causes. There is no case known (neither is it, indeed, possible) in which a thing is found to be the efficient cause of itself; for so it would be prior to itself, which is

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of the BCCF. Statement 5, which is either seen as a premise or a conclusion, infers that the necessary being which explains the totality of contingent facts is God. Several philosophers of religion, such as Joshua Rasmussen and T. Ryan Byerly, have argued for the inference from (4) to (5).

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argues that most of the classical philosophers' cosmological arguments for the existence of God do not depend on the Big Bang or whether the universe had a beginning. The question is not about what got things started, or how long they have been going, but rather what keeps them going.

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cannot go on until Infinity. At a certain time, we will arrive at a B1, the First Being in existence, and since there is no "zeroth" Being or B0, B1 exists Necessarily, i.e. is not a contingent being. This was Aquinas' Third Way, under Question 2, Article 3 in the Summa Theologica

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is more valuable remains a matter of debate, with the general conclusion being that neither is prominent. Opponents of the argument tend to argue that it is unwise to draw conclusions from an extrapolation of causality beyond experience. Andrew Loke replies that, according to the

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an actual infinite regress cannot exist, viz. the argument for the impossibility of concrete actual infinities, the argument for the impossibility of traversing an actual infinite, the argument from the lack of capacity to begin to exist, and various arguments from paradoxes.

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arising where traveling backwards in time is deemed a possibility. A sufficiently powerful entity in such a world would have the capacity to travel backwards in time to a point before its own existence, and to then create itself, thereby initiating everything which

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stating that all contingently true sentences (i.e. contingent facts) have a sufficient explanation as to why they are the case. Premise 2 refers to what is known as the Big Conjunctive Contingent Fact (abbreviated BCCF), and the BCCF is generally taken to be the

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One objection to the argument asks why a first cause is unique in that it does not require any causes. Proponents argue that the first cause is exempt from having a cause, as this is part of what it is to be the first cause, while opponents argue that this is

396:), and Maimonides to form one of the most influential versions of the cosmological argument. His conception of first cause was the idea that the Universe must be caused by something that is itself uncaused, which he claimed is that which we call God: 2588:

My intention is to show that a cosmological argument for God's existence (not that of a first cause simpliciter) can be constructed without appeal to the principle of sufficient reason and without denying the possibility of an infinite causal

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Defenders of the cosmological arguments also reply that theologians of note are aware of the need to additionally prove other attributes of the first cause beyond that one exists. One notable example of this is found in Aquinas'

1036:. Then, the question "What was there before the Universe?" makes no sense; the concept of "before" becomes meaningless when considering a situation without time. This has been put forward by J. Richard Gott III, 378:, who claims to find a contradiction between the Greek pagan insistence on the eternity of the world and the Aristotelian rejection of the existence of any actual infinite". Referring to the argument as the "' 267:, which he believed lived beyond the sphere of the fixed stars, and explained why motion in the universe (which he believed was eternal) had continued for an infinite period of time. Aristotle argued the 492:

Leibniz's argument from contingency is one of the most popular cosmological arguments in philosophy of religion. It attempts to prove the existence of a necessary being and infer that this being is God.

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version of the argument therefore does not intend to prove God, but only to disprove objections involving science, and the idea that contemporary knowledge disproves the cosmological argument.

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is impossible, because it provokes unanswerable questions, like, in modern English, "What is infinity minus infinity?" The second he states can be answered if the question is rephrased using

787:(albeit the possibility that it existed for eternity before the Big Bang is also not strictly excluded on physics grounds alone). But it can also be based on more abstract principles, like 728:

employs the regress in question to argue in support of a theory by showing that its alternative involves a vicious regress. The regress relevant for the cosmological argument is the

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The Blackwell Companion to Natural Theology, Edited by William Lane Craig and J.P. Moreland, The Kalam Cosmological Argument by William Lane Craig and James D. Sinclair, pp.191-192

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Scotus deals immediately with two objections he can see: first, that there cannot be a first, and second, that the argument falls apart when 1) is questioned. He states that

905:. This is why the argument is often expanded to assert that at least some of these attributes are necessarily true, for instance in the modern Kalam argument given above. 736:. Once the viciousness of the regress of causes is established, the cosmological argument can proceed to its positive conclusion by holding that it is necessary to posit a 2516:

Severinsen, Morten (2001). "Principles Behind Definitions of Diseases – a Criticism of the Principle of Disease Mechanism and the Development of a Pragmatic Alternative".

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This implies that there is an "infinite" and complex causal structure behind each disease, and that the disease mechanism would have to encompass the whole structure.

828:, argues that the infinite is impossible, whichever perspective the viewer takes, and so there must always have been one unmoved thing to begin the universe. He uses 489:

something rather than nothing? The sufficient reason ... is found in a substance which ... is a necessary being bearing the reason for its existence within itself."

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series) one on the other, cannot regress to infinity, even if it may be possible for causal series which are extended backward through time (accidentally ordered or

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contingent. A response might suppose each individual is contingent but the infinite chain as a whole is not, or the whole infinite causal chain is its own cause.

411:, are not the entirety of Aquinas' demonstration that the Christian God exists. The Five Ways form only the beginning of Aquinas' Treatise on the Divine Nature. 2729: 987:

Other defenders of cosmological arguments such as Ed Feser argue that the type of series in which causes are hierarchically dependent (essentially ordered or

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on the premise that everything has a cause, and so the question does not address the actual premises of an argument and rests on a misunderstanding of them.

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intend a theological correspondence between the prime mover and a deity; functionally, however, he provided an explanation for the apparent motion of the "

4226: 4237: 2186: 791:(parsimony), which posits that we should avoid ontological extravagance by not multiplying entities without necessity. A third option is to see the 783:. Such an argument can be based on empirical observation, e.g. that, to the best of our knowledge, our universe had a beginning in the form of the 570:, the process of becoming, is similar to building a house. Once it is built, the builder walks away, and it stands on its own accord; compare the 456:

exist in order for anything else to exist). In other words, even if the Universe has always existed, it still owes its continuing existence to an

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According to this objection, the basic cosmological argument merely establishes that a first cause exists, not that it has the attributes of a

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that necessitates, imparts, gives, or adds existence to an essence. To do so, the cause must coexist with its effect and be an existing thing.

2484: 333:, a third-century Platonist, taught that the One transcendent absolute caused the universe to exist simply as a consequence of its existence ( 1813: 1675: 972: 2305: 2155: 4701: 4676: 2820: 463:

Aquinas's argument from contingency allows for the possibility of a Universe that has no beginning in time. It is a form of argument from

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The basic premises of all of these arguments involve the concept of causation. The conclusion of these arguments is that there exists a

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it. The usual reason given to refute the possibility of a causal loop is that it requires that the loop as a whole be its own cause.

4864: 3639: 2196: 1278: 382:' cosmological argument", Duncan asserts that it "received its fullest articulation at the hands of Muslim and Jewish exponents of 635:

and says that this cause must be uncaused, beginningless, changeless, timeless, spaceless, extraordinarily powerful, and personal.

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Aquinas was an ardent student of Aristotle's works, a significant number of which had only recently been translated into Latin by

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Quoted from The Blackwell Companion to Natural Theology, The Leibnizian Cosmological Argument, by Alexander R. Pruss, pp.25-6

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being whose non-existence is an impossibility, and from which the existence of all contingent beings is ultimately derived.

1477: 1016:, argue that a challenge to the cosmological argument is the nature of time: "One finds that time just disappears from the 5057: 5052: 4791: 4216: 4049: 3842: 3701: 3552: 448:

exist (contingency), its existence must have a cause – not merely another contingent thing, but something that exists by

77:. Whichever term is employed, there are two basic variants of the argument, each with subtle yet important distinctions: 4991: 4191: 1829: 2604:(Cham: Springer Nature, 2017), chapters 2 and 3; Waters, Ben. 2013. "Methuselah's Diary and the Finitude of the Past". 1017: 5175: 3603: 3560: 3090: 3080: 878: 825: 605: 1569: 2733: 5240: 4511: 3565: 3230: 3195: 2991: 951: 291: 5142: 3784: 3245: 1763: 868: 708: 5273: 5222: 5067: 4706: 3902: 3832: 3653: 3418: 3347: 3342: 3041: 1402: 1166: 433: 5152: 2213: 1843: 122:

during the 9th to 12th centuries, and was re-introduced to medieval Christian theology in the 13th century by

767:. But it is difficult to see where this contradiction lies unless an additional assumption is accepted: that 5207: 5011: 4908: 4427: 4099: 3814: 3754: 3746: 3443: 3438: 3225: 3210: 3075: 2681: 2269: 1037: 311: 255: 147: 220:

was "imparted motion". This required a "self-originated motion" to set it in motion and to maintain it. In

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principle that determines how each entity in the series depends on or is produced by its predecessor. An

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If the existence of every member of a set is explained, the existence of that set is thereby explained.

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Steven Duncan writes that it "was first formulated by a Greek-speaking Syriac Christian neo-Platonist,

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may be employed to remove unneeded further causes of the universe to leave a single uncaused cause.

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is an argument against a theory based on the fact that this theory leads to an infinite regress. A

580:(essence) is more akin to the light from a candle or the liquid in a vessel. George Hayward Joyce, 523: 464: 386:("the use of reason by believers to justify the basic metaphysical presuppositions of the faith"). 249: 5293: 4252: 1672: 1233: 5321: 5197: 5160: 5127: 5122: 5087: 5044: 4932: 4903: 4823: 4786: 4321: 4196: 4154: 4064: 4029: 3769: 3671: 3613: 3575: 3570: 3406: 3396: 3172: 3122: 2913: 2873: 2703: 2579: 2541: 2465: 2415: 2309: 2163: 2136: 2097: 2053: 2034: 1823: 1294: 1086: 846: 821: 771:

is impossible. But this position is opposed to infinity in general, not just specifically to the

614: 610: 571: 222: 151: 139: 115: 3959: 3912: 3804: 3200: 2218:. Metaphysics Research Lab, Stanford University – via Stanford Encyclopedia of Philosophy. 210:(c. 384–322 BC) both posited first cause arguments, though each had certain notable caveats. In 697:, meaning that the first statement is instead "It is possible that something can be produced." 5250: 4883: 4828: 4818: 4810: 4776: 4661: 4610: 4432: 4285: 4256: 4134: 4119: 3992: 3789: 3759: 3736: 3716: 3618: 3608: 3535: 3364: 3354: 3147: 2935: 2855: 2763: 2630: 2533: 2192: 1809: 1459: 1382: 1310: 1274: 1245: 1229: 1161: 1091: 1068: 788: 481: 319: 303: 226:, Plato posited a "demiurge" of supreme wisdom and intelligence as the creator of the Cosmos. 131: 1044:, who said that asking what occurred before the Big Bang is like asking what is north of the 61:

or some totality of objects. A cosmological argument can also sometimes be referred to as an

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The Creative Retrieval of Saint Thomas Aquinas: Essays in Thomistic Philosophy, New and Old

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first cause – an idea he considered a nonsensical flaw in the reasoning of the atomists.

57:, explanation, change, motion, contingency, dependency, or finitude with respect to the 5062: 4729: 4553: 4548: 4521: 4390: 4139: 4129: 4069: 4017: 3954: 3849: 3774: 3731: 3711: 3500: 3376: 3337: 3031: 3021: 3016: 2940: 2294:

Andrew Loke, God and Ultimate Origins (Cham: Springer Nature, 2017), p. 189; Chapter 5.

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have invoked a similar principle in their criticisms of the cosmological argument.

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An Examination of Thomas Aquinas' Cosmological Arguments as found in the Five Ways

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series) to regress infinitely. The rationale for this is that in a hierarchical

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the idea of a first cause, often confused with the idea of a "prime mover" or "

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Calvert, Brian (1983). "Another problem about Part IX of Hume's Dialogues".

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suffers from the problem of vicious circularity and thus it would not work.

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Depending on its formulation, the cosmological argument is an example of a

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providing a proper explanation is fallacious. Furthermore, in Hume's

460:, Aquinas further said: "... and this we understand to be God." 283: 217: 2132: 2116: 2014: 1957:

Huemer, Michael (2016). "13. Assessing Infinite Regress Arguments".

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There is a contingent fact that includes all other contingent facts.

2058: 1895: 294:"). In what he called "first philosophy" or metaphysics, Aristotle 4739: 4589: 4480: 4455: 4350: 3307: 2860: 1131: 1029: 405:

Importantly, Aquinas' Five Ways, given the second question of his

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Reichenbach, Bruce (September 24, 2019). Zalta, Edward N. (ed.).

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Maurin, Anna-Sofia (2007). "Infinite Regress - Virtue or Vice?".

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No End in Sight: Causal Loops in Philosophy, Physics and Fiction

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Veklych, Bogdan (2023). "Is a Quantum Gravity Era Necessary?".

1452:"Review of: Aristotle and the Theology of the Living Immortals" 216:(Book X), Plato posited that all movement in the world and the 5107: 4594: 4494: 2970: 2489:

Proceedings of the American Catholic Philosophical Association

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Quodlibet Online Journal of Christian Theology and Philosophy

1478:"Author and Citation Information for "Cosmological Argument"" 238: 4277: 2562:

White, David E. (1979). "An argument for God's existence".

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White, David E. (1979). "An argument for God's existence".

1645:"SUMMA THEOLOGIAE: The existence of God (Prima Pars, Q. 2)" 1348:(2). University of Illinois Press: 193–211. Archived from 442:

there must be something to explain why the Universe exists

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of the idea of several unmoved movers, one powering each

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The Hume-Edwards Principle and the Cosmological Argument

1779:"The Existence of God and the Beginning of the Universe" 2730:"Brane-Storm | Challenges Part of Big Bang Theory" 1545:

Analytic philosophy of religion: its history since 1955

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Nevertheless, David White argues that the notion of an

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that purely intellectual activity as best they can, by

1808:. UK, Croydon, CR0 4YY: Wiley-Blackwell. p. 194. 621:

Whatever begins to exist has a cause of its existence.

126:. The cosmological argument is closely related to the 1433:"Cosmological Argument for the Existence of God", in 1232:(September 1, 2007). "The Cosmological Argument". In 659:

Not by itself, because an effect never causes itself.

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Therefore, the universe has a cause of its existence.

45:, is an argument which asserts that the existence of 679:. The ascending series is either infinite or finite. 653:

It is produced by itself, by nothing, or by another.

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The difference between the arguments from causation

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with no beginning and no end (which in turn follows

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assertion of a non-eternal universe would require a

5259: 5221: 5174: 5151: 5043: 4981: 4857: 4809: 4759: 4715: 4642: 4603: 4567: 4504: 4493: 4446: 4341: 4332: 4179: 4083: 3968: 3888: 3823: 3745: 3652: 3637: 3589: 3551: 3263: 3188: 3063: 3054: 2984: 2912: 2843: 1210:(Fall 2006 Edition, Edward N. Zalta (ed.) ed.) 824:, who popularized and is notable for defending the 2237:The Blackwell Companion to Natural Theology, p.192 669:If A is first then we have reached the conclusion. 2610:A New Kalam Argument: Revenge of the Grim Reaper. 1242:The Routledge Companion to Philosophy of Religion 2564:International Journal for Philosophy of Religion 2450:International Journal for Philosophy of Religion 2400:International Journal for Philosophy of Religion 2387:International Journal for Philosophy of Religion 2306:"Cosmological Argument for the Existence of God" 1880:. Metaphysics Research Lab, Stanford University. 1722:International Journal for Philosophy of Religion 1301:Cosmological Argument". In Craig, William Lane; 716:is an infinite series of entities governed by a 510:This explanation must involve a necessary being. 507:Therefore, there is an explanation of this fact. 138:, itself a modern exposition of the claim that " 1991:. Metaphysics Research Lab, Stanford University 1740:, Volume 79, Issue 1, January 2019, pages 10-17 1407:, Wipf and Stock Publishers, 2001, pp. 1–5, 13. 1404:The Cosmological Argument from Plato to Leibniz 1267:The Cosmological Argument From Plato to Leibniz 960: 854:) reasoning, which is dependent on experience. 656:Not by nothing, because nothing causes nothing. 398: 3095: 1978: 1976: 1974: 1972: 1970: 639:Metaphysical argument for the existence of God 4293: 2821: 1197: 1195: 1193: 617:, presents it in the following general form: 562:is generally translated as "becoming", while 282:Like Plato, Aristotle believed in an eternal 8: 1900:. Department of Philosophy, Lund University. 1804:Craig, William Lane; Moreland, J.P. (2009). 958:has called this the Hume-Edwards principle: 347:(c. 980–1037) inquired into the question of 150:defenders of cosmological arguments include 106:. The history of this argument goes back to 1806:The Blackwell Companion to Natural Theology 1735:"From a necessary being to a perfect being" 1307:The Blackwell Companion to Natural Theology 840:Secondly, it is argued that the premise of 633:The Blackwell Companion to Natural Theology 5040: 5029: 4756: 4501: 4338: 4329: 4316: 4300: 4286: 4278: 3649: 3060: 2918: 2828: 2814: 2806: 2008: 2006: 1867: 1865: 1863: 1861: 1859: 1857: 1297:; Sinclair, James D. (May 18, 2009). "The 1012:Some cosmologists and physicists, such as 701:Cosmological argument and infinite regress 4227:Relationship between religion and science 2369:(Cham: Springer Nature, 2017), chapter 4. 2057: 1952: 1950: 1948: 1946: 1944: 1942: 1940: 1938: 1889: 1887: 1335:"A New Look at the Cosmological Argument" 1024:states that it is the point in which all 566:is generally translated as "in essence". 527:BCCF, because every contingent fact is a 501:Every contingent fact has an explanation. 2672: 2670: 2668: 2485:"Infinite Causal Chains and Explanation" 2377: 2375: 2075:"What Not to Multiply Without Necessity" 672:If A is not first, then we return to 2). 2250:. Socialresearchmethods.net. 2006-10-20 2215:The Stanford Encyclopedia of Philosophy 1989:The Stanford Encyclopedia of Philosophy 1878:The Stanford Encyclopedia of Philosophy 1666:The Monadology: An Edition for Students 1208:The Stanford Encyclopedia of Philosophy 1189: 1028:came into existence, the start of both 199:, both developed first cause arguments. 3153:Proper basis and Reformed epistemology 1821: 1002:essential and accidental causal chains 872:. However, as to whether inductive or 30:{{Philosophy of religion sidebar|God} 2435:Dialogues Concerning Natural Religion 2185:Clarke, W. Norris (August 25, 2009). 1309:. Wiley-Blackwell. pp. 101–201. 973:Dialogues Concerning Natural Religion 7: 2694:"Will the Universe Expand Forever?"" 2117:"Vicious Infinite Regress Arguments" 1556:Summa Theologica, St. Thomas Aquinas 1435:Macmillan Encyclopedia of Philosophy 1265:Craig, William Lane (October 2001). 830:Hilbert's paradox of the Grand Hotel 775:. A more promising view is that the 763:, i.e. that it involves an outright 675:From 3) and 4), we produce another- 497:formulates the argument as follows: 351:, in which he distinguished between 323:or capriciousness from the immortal 2798:Stanford Encyclopedia of Philosophy 2728:Britt, Robert R. (April 18, 2001). 2627:Five Proofs of the Existence of God 1506:Stanford Encyclopedia of Philosophy 943:Existence of infinite causal chains 682:An infinite series is not possible. 5317:Arguments for the existence of God 2608:15: 463–469; Koons, Robert. 2014. 2518:Theoretical Medicine and Bioethics 2082:Australasian Journal of Philosophy 1701:"On 'a new cosmological argument'" 726:positive infinite regress argument 25: 4865:Attributes of God in Christianity 913:in which much of the first part ( 484:made a similar argument with his 63:argument from universal causation 27:Argument for the existence of God 5292: 4262: 4261: 4251: 1342:American Philosophical Quarterly 779:is to be rejected because it is 755:. It is sometimes held that the 743:A regress can be vicious due to 4923:Great Architect of the Universe 1963:. New York: Palgrave Macmillan. 1718:"From a Necessary Being to God" 1670:Jonathan Bennett's translation. 1244:. Routledge. pp. 341–350. 885:Not evidence for a theistic God 803:Objections and counterarguments 2333:"Summa Theologiae, Prima Pars" 2304:Cline, Austin (27 July 2015). 1751:Principles of Natural Theology 1524:Encyclopædia Britannica Online 808:"What caused the first cause?" 519:principle of sufficient reason 486:principle of sufficient reason 432:formulated the "argument from 128:principle of sufficient reason 1: 4702:Trinity of the Church Fathers 1749:Joyce, George Hayward (1922) 631:Craig analyses this cause in 110:or earlier, was developed in 4192:Desacralization of knowledge 2308:. About, Inc. Archived from 2094:10.1080/00048402.2014.992447 2015:"Infinite Regress Arguments" 2013:Wieland, Jan Willem (2013). 1913:"Infinite Regress Arguments" 1911:Day, Timothy Joseph (1987). 1874:"Infinite Regress Arguments" 1668:. Uni. of Pittsburgh Press. 624:The universe began to exist. 513:This necessary being is God. 4953:Phenomenological definition 3604:Best of all possible worlds 3561:Eschatological verification 3118:Fine-tuning of the universe 2732:. Space.com. Archived from 2270:"THE COSMOLOGICAL ARGUMENT" 2248:"Deduction & Induction" 2162:. About.com. Archived from 2073:Schaffer, Jonathan (2015). 1983:Reichenbach, Bruce (2021). 1753:. New York: Longmans Green. 1547:, Humanities-Ebooks, p.165. 1381:. Burlington, VT: Ashgate. 1202:Reichenbach, Bruce (2012). 925:A causal loop is a form of 879:Kalam cosmological argument 826:Kalam cosmological argument 606:Kalam cosmological argument 600:Kalām cosmological argument 558:is a fairly important one. 517:Premise 1 is a form of the 5348: 2121:Philosophical Perspectives 1456:Bryn Mawr Classical Review 745:metaphysical impossibility 650:Something can be produced. 603: 292:nothing comes from nothing 239: 140:nothing comes from nothing 5290: 5039: 5028: 4328: 4315: 4247: 2921: 2201:– via Google Books. 2031:10.1007/s12136-012-0165-1 1929:10.1080/05568648709506273 1590:"Summa Theologica I Q2.3" 1271:Wipf and Stock Publishers 921:Existence of causal loops 761:metaphysically impossible 759:is vicious because it is 722:infinite regress argument 709:infinite regress argument 420:Argument from contingency 290:' famous statement that " 275:– in his terminology, an 67:argument from first cause 4707:Trinitarian universalism 3833:Friedrich Schleiermacher 3419:Theories about religions 3221:Inconsistent revelations 2602:God and Ultimate Origins 2437:. London: Penguin Books. 2367:God and Ultimate Origins 1828:: CS1 maint: location ( 1502:"Ibn Sina's Metaphysics" 1167:Timeline of the Big Bang 1040:, David N. Schramm, and 844:has been arrived at via 415:Versions of the argument 5327:Concepts in metaphysics 4909:Godhead in Christianity 2789:"Cosmological Argument" 2762:. St. Augustine Press. 2530:10.1023/A:1011830602137 1985:"Cosmological Argument" 1437:(1967), Vol. 2, p. 233 1204:"Cosmological Argument" 1018:Wheeler–DeWitt equation 968:infinite causal regress 480:The German philosopher 312:uniform circular motion 5332:Philosophy of religion 3697:Gaunilo of Marmoutiers 2837:Philosophy of religion 2191:. Fordham Univ Press. 2115:Clark, Romane (1988). 1872:Cameron, Ross (2018). 964: 927:predestination paradox 740:in order to avoid it. 685:Therefore, God exists. 662:Therefore, by another 403: 259:. Aristotle argued in 240:πρῶτον κινοῦν ἀκίνητον 200: 118:and later in medieval 53:from facts concerning 43:philosophy of religion 4735:Fate of the unlearned 4687:Shield of the Trinity 4232:Faith and rationality 4187:Criticism of religion 4125:Robert Merrihew Adams 4115:Nicholas Wolterstorff 3318:Divine command theory 2760:The Last Superstition 1632:Summa Theologiae, I: 1377:, eds. (March 2003). 394:Proof of the Truthful 314:. The unmoved movers 181: 35:cosmological argument 4222:Religious philosophy 3702:Pico della Mirandola 3667:Anselm of Canterbury 3599:Augustinian theodicy 3511:Religious skepticism 2844:Concepts in religion 2787:Reichenbach, Bruce. 2690:Tinsley, Beatrice M. 2678:Gott III, J. Richard 2652:"Time may not exist" 2433:Hume, David (1779). 2381:Alexander R. Pruss, 1960:Approaching Infinity 1917:Philosophical Papers 1673:Latta's translation. 1607:Summa Theologiae, I: 1379:The Existence of God 860:problem of induction 273:first uncaused cause 206:(c. 427–347 BC) and 196:The School of Athens 75:prime mover argument 18:First cause argument 5269:Slavic Native Faith 4692:Trinitarian formula 4629:Father of Greatness 4512:Abrahamic religions 4207:History of religion 3908:Friedrich Nietzsche 3785:Gottfried W Leibniz 3780:Nicolas Malebranche 3712:King James VI and I 2992:Abrahamic religions 2699:Scientific American 2606:Philosophia Christi 2166:on October 18, 2011 1848:www.logicmuseum.com 1716:Rasmussen, Joshua. 1620:William of Moerbeke 1565:Scott David Foutz, 1295:Craig, William Lane 1076:Ex nihilo nihil fit 874:deductive reasoning 797:explanatory failure 753:explanatory failure 524:logical conjunction 465:universal causation 189:, depicted here in 5231:Abrahamic prophecy 5161:Ayyavazhi theology 4933:Apophatic theology 4322:Conceptions of God 4217:Religious language 4197:Ethics in religion 4155:William Lane Craig 4030:Charles Hartshorne 3770:Desiderius Erasmus 3672:Augustine of Hippo 3614:Inconsistent triad 3576:Apophatic theology 3571:Logical positivism 3553:Religious language 3173:Watchmaker analogy 3138:Necessary existent 2914:Conceptions of God 2874:Intelligent design 2629:. Ignatius Press. 2576:10.1007/BF00143159 2462:10.1007/BF00131845 2412:10.1007/BF00143159 2312:on 18 October 2011 2268:Craig, William L. 1777:Craig, William L. 1678:2015-11-17 at the 1572:2008-05-09 at the 1482:plato.stanford.edu 1373:Gale, Richard M.; 1269:. Eugene, Oregon: 1230:Oderberg, David S. 1087:Biblical cosmology 1008:Big Bang cosmology 822:William Lane Craig 795:as vicious due to 615:Western philosophy 611:William Lane Craig 572:watchmaker analogy 201: 152:William Lane Craig 116:early Christianity 5304: 5303: 5286: 5285: 5282: 5281: 5024: 5023: 5020: 5019: 4915:Latter Day Saints 4884:Divine simplicity 4805: 4804: 4662:Consubstantiality 4638: 4637: 4489: 4488: 4433:Theistic finitism 4275: 4274: 4175: 4174: 4135:Peter van Inwagen 4120:Richard Swinburne 4065:George I Mavrodes 3925:Vladimir Solovyov 3865:Søren Kierkegaard 3790:William Wollaston 3737:William of Ockham 3717:Marcion of Sinope 3619:Irenaean theodicy 3609:Euthyphro dilemma 3536:Transcendentalism 3365:Womanist theology 3355:Feminist theology 3259: 3258: 3050: 3049: 2936:Divine simplicity 2856:Euthyphro dilemma 2686:Schramm, David N. 2612:Noûs 48: 256–267. 2331:Aquinas, Thomas. 1815:978-1-4051-7657-6 1705:Religious Studies 1594:www.newadvent.org 1162:Temporal finitism 1069:Creatio ex nihilo 858:highlighted this 793:regress of causes 777:regress of causes 773:regress of causes 757:regress of causes 730:regress of causes 482:Gottfried Leibniz 440:in claiming that 304:celestial spheres 229:Aristotle argued 132:Gottfried Leibniz 16:(Redirected from 5339: 5296: 5041: 5030: 4917: 4757: 4652:Athanasian Creed 4502: 4339: 4330: 4317: 4302: 4295: 4288: 4279: 4265: 4264: 4255: 4160:Ali Akbar Rashad 4023:Reinhold Niebuhr 3983:Bertrand Russell 3978:George Santayana 3875:Albrecht Ritschl 3860:Ludwig Feuerbach 3650: 3646:(by date active) 3506:Process theology 3251:Russell's teapot 3061: 3056:Existence of God 2966:Process theology 2919: 2904:Theological veto 2867:religious belief 2830: 2823: 2816: 2807: 2802: 2793:Zalta, Edward N. 2774: 2773: 2752: 2746: 2745: 2743: 2741: 2725: 2719: 2718: 2716: 2714: 2674: 2663: 2662: 2660: 2658: 2647: 2641: 2640: 2619: 2613: 2598: 2592: 2591: 2570:(1–3): 101–115. 2559: 2553: 2552: 2513: 2507: 2506: 2504: 2503: 2497: 2491:. 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Rowe 945: 923: 903:omnibenevolence 887: 810: 805: 769:actual infinity 703: 641: 608: 602: 544: 495:Alexander Pruss 422: 417: 376:John Philoponus 176: 168:Alexander Pruss 98:, subsequently 71:causal argument 28: 23: 22: 15: 12: 11: 5: 5345: 5343: 5335: 5334: 5329: 5324: 5319: 5309: 5308: 5302: 5301: 5291: 5288: 5287: 5284: 5283: 5280: 5279: 5277: 5276: 5271: 5265: 5263: 5257: 5256: 5254: 5253: 5248: 5243: 5238: 5233: 5227: 5225: 5219: 5218: 5216: 5215: 5210: 5208:Predestination 5205: 5200: 5195: 5190: 5180: 5178: 5172: 5171: 5169: 5168: 5163: 5157: 5155: 5149: 5148: 5146: 5145: 5140: 5135: 5130: 5125: 5120: 5115: 5110: 5105: 5100: 5095: 5090: 5085: 5080: 5075: 5070: 5065: 5063:Biblical canon 5060: 5055: 5049: 5047: 5037: 5036: 5033: 5026: 5025: 5022: 5021: 5018: 5017: 5015: 5014: 5009: 5004: 4999: 4994: 4988: 4986: 4979: 4978: 4976: 4975: 4970: 4965: 4960: 4955: 4950: 4945: 4940: 4935: 4930: 4925: 4920: 4919: 4918: 4906: 4901: 4896: 4891: 4886: 4881: 4876: 4871: 4861: 4859: 4858:Other 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Philosopher 1009: 1006: 944: 941: 936:Richard Hanley 922: 919: 886: 883: 866:were not true 809: 806: 804: 801: 789:Ockham's razor 749:implausibility 702: 699: 687: 686: 683: 680: 673: 670: 667: 660: 657: 654: 651: 640: 637: 629: 628: 625: 622: 604:Main article: 601: 598: 543: 534: 515: 514: 511: 508: 505: 502: 458:uncaused cause 421: 418: 416: 413: 390:Thomas Aquinas 335:creatio ex deo 175: 172: 124:Thomas Aquinas 82:(essentiality) 26: 24: 14: 13: 10: 9: 6: 4: 3: 2: 5344: 5333: 5330: 5328: 5325: 5323: 5320: 5318: 5315: 5314: 5312: 5299: 5295: 5289: 5275: 5272: 5270: 5267: 5266: 5264: 5262: 5258: 5252: 5249: 5247: 5244: 5242: 5241:Denominations 5239: 5237: 5234: 5232: 5229: 5228: 5226: 5224: 5220: 5214: 5213:Last Judgment 5211: 5209: 5206: 5204: 5201: 5199: 5196: 5194: 5191: 5189: 5185: 5182: 5181: 5179: 5177: 5173: 5167: 5164: 5162: 5159: 5158: 5156: 5154: 5150: 5144: 5141: 5139: 5136: 5134: 5131: 5129: 5126: 5124: 5121: 5119: 5116: 5114: 5111: 5109: 5106: 5104: 5101: 5099: 5096: 5094: 5091: 5089: 5086: 5084: 5081: 5079: 5076: 5074: 5071: 5069: 5066: 5064: 5061: 5059: 5056: 5054: 5051: 5050: 5048: 5046: 5042: 5038: 5031: 5027: 5013: 5010: 5008: 5005: 5003: 5000: 4998: 4995: 4993: 4990: 4989: 4987: 4984: 4980: 4974: 4973:Unmoved mover 4971: 4969: 4966: 4964: 4961: 4959: 4956: 4954: 4951: 4949: 4946: 4944: 4941: 4939: 4936: 4934: 4931: 4929: 4926: 4924: 4921: 4916: 4912: 4911: 4910: 4907: 4905: 4902: 4900: 4897: 4895: 4892: 4890: 4887: 4885: 4882: 4880: 4877: 4875: 4874:Binitarianism 4872: 4870: 4866: 4863: 4862: 4860: 4856: 4850: 4847: 4845: 4842: 4840: 4837: 4835: 4832: 4830: 4827: 4825: 4822: 4820: 4817: 4816: 4814: 4812: 4808: 4798: 4795: 4793: 4790: 4788: 4785: 4783: 4780: 4778: 4775: 4773: 4770: 4768: 4765: 4764: 4762: 4758: 4752: 4748: 4745: 4741: 4738: 4737: 4736: 4733: 4731: 4728: 4726: 4723: 4722: 4720: 4718: 4714: 4708: 4705: 4703: 4700: 4698: 4695: 4693: 4690: 4688: 4685: 4683: 4680: 4678: 4675: 4673: 4670: 4668: 4665: 4663: 4660: 4658: 4655: 4653: 4650: 4649: 4647: 4645: 4641: 4630: 4626: 4622: 4619: 4617: 4614: 4612: 4609: 4608: 4606: 4602: 4596: 4595:Supreme Being 4593: 4591: 4588: 4586: 4583: 4581: 4578: 4576: 4573: 4572: 4570: 4566: 4560: 4557: 4555: 4552: 4550: 4547: 4545: 4542: 4540: 4537: 4533: 4530: 4528: 4525: 4523: 4520: 4518: 4515: 4514: 4513: 4510: 4509: 4507: 4503: 4500: 4496: 4492: 4482: 4479: 4475: 4472: 4471: 4470: 4467: 4466:Gender of God 4464: 4462: 4459: 4457: 4454: 4452: 4451: 4449: 4445: 4439: 4436: 4434: 4431: 4429: 4426: 4424: 4421: 4419: 4416: 4414: 4411: 4409: 4406: 4404: 4401: 4399: 4396: 4392: 4389: 4388: 4387: 4384: 4382: 4379: 4377: 4374: 4372: 4371:Kathenotheism 4369: 4367: 4364: 4362: 4359: 4357: 4354: 4352: 4349: 4347: 4346: 4344: 4340: 4337: 4335: 4331: 4327: 4323: 4318: 4314: 4310: 4303: 4298: 4296: 4291: 4289: 4284: 4283: 4280: 4268: 4260: 4258: 4254: 4250: 4249: 4246: 4240: 4239: 4235: 4233: 4230: 4228: 4225: 4223: 4220: 4218: 4215: 4213: 4210: 4208: 4205: 4203: 4200: 4198: 4195: 4193: 4190: 4188: 4185: 4184: 4182: 4178: 4168: 4165: 4164: 4161: 4158: 4156: 4153: 4151: 4148: 4146: 4143: 4141: 4138: 4136: 4133: 4131: 4128: 4126: 4123: 4121: 4118: 4116: 4113: 4111: 4110:Anthony Kenny 4108: 4106: 4103: 4101: 4098: 4096: 4093: 4092: 4090: 4082: 4076: 4073: 4071: 4068: 4066: 4063: 4061: 4058: 4056: 4053: 4051: 4048: 4046: 4043: 4041: 4038: 4036: 4035:Mircea Eliade 4033: 4031: 4028: 4027: 4024: 4021: 4019: 4016: 4014: 4011: 4009: 4006: 4004: 4001: 3999: 3996: 3994: 3991: 3989: 3986: 3984: 3981: 3979: 3976: 3975: 3973: 3967: 3961: 3958: 3956: 3953: 3951: 3948: 3946: 3943: 3941: 3938: 3936: 3933: 3931: 3928: 3926: 3923: 3922: 3919: 3918:William James 3916: 3914: 3911: 3909: 3906: 3904: 3901: 3899: 3898:Ernst Haeckel 3896: 3895: 3893: 3887: 3881: 3878: 3876: 3873: 3871: 3868: 3866: 3863: 3861: 3858: 3856: 3853: 3851: 3848: 3847: 3844: 3841: 3839: 3836: 3834: 3831: 3830: 3828: 3822: 3816: 3813: 3811: 3810:Immanuel Kant 3808: 3806: 3803: 3801: 3798: 3796: 3793: 3791: 3788: 3786: 3783: 3781: 3778: 3776: 3773: 3771: 3768: 3766: 3765:Blaise Pascal 3763: 3761: 3758: 3756: 3753: 3752: 3750: 3748: 3744: 3738: 3735: 3733: 3730: 3728: 3725: 3723: 3720: 3718: 3715: 3713: 3710: 3708: 3705: 3703: 3700: 3698: 3695: 3693: 3690: 3688: 3685: 3683: 3680: 3678: 3675: 3673: 3670: 3668: 3665: 3664: 3662: 3660: 3655: 3651: 3648: 3643: 3636: 3630: 3627: 3625: 3622: 3620: 3617: 3615: 3612: 3610: 3607: 3605: 3602: 3600: 3597: 3596: 3594: 3592: 3588: 3582: 3579: 3577: 3574: 3572: 3569: 3567: 3566:Language game 3564: 3562: 3559: 3558: 3556: 3554: 3550: 3544: 3543: 3539: 3537: 3534: 3532: 3529: 3527: 3524: 3522: 3519: 3517: 3514: 3512: 3509: 3507: 3504: 3502: 3499: 3497: 3494: 3492: 3489: 3487: 3484: 3482: 3479: 3477: 3474: 3472: 3469: 3467: 3464: 3462: 3459: 3455: 3452: 3450: 3447: 3445: 3442: 3441: 3440: 3437: 3435: 3432: 3430: 3427: 3425: 3422: 3420: 3417: 3415: 3412: 3408: 3405: 3403: 3400: 3398: 3395: 3394: 3393: 3390: 3388: 3385: 3383: 3380: 3378: 3375: 3373: 3370: 3366: 3363: 3361: 3358: 3357: 3356: 3353: 3349: 3346: 3344: 3341: 3340: 3339: 3336: 3334: 3331: 3329: 3326: 3324: 3321: 3319: 3316: 3314: 3311: 3309: 3306: 3304: 3301: 3299: 3296: 3294: 3291: 3289: 3286: 3284: 3281: 3279: 3276: 3274: 3271: 3270: 3268: 3266: 3262: 3252: 3249: 3247: 3244: 3242: 3239: 3237: 3236:Occam's razor 3234: 3232: 3229: 3227: 3224: 3222: 3219: 3217: 3214: 3212: 3209: 3207: 3204: 3202: 3199: 3197: 3194: 3193: 3191: 3187: 3181: 3178: 3174: 3171: 3169: 3166: 3165: 3164: 3161: 3159: 3156: 3154: 3151: 3149: 3146: 3144: 3141: 3139: 3136: 3134: 3131: 3129: 3126: 3124: 3121: 3119: 3116: 3114: 3111: 3109: 3106: 3104: 3101: 3097: 3094: 3092: 3089: 3088: 3087: 3084: 3082: 3081:Consciousness 3079: 3077: 3074: 3072: 3069: 3068: 3066: 3062: 3059: 3057: 3053: 3043: 3040: 3038: 3035: 3033: 3030: 3028: 3025: 3023: 3020: 3018: 3015: 3013: 3010: 3008: 3005: 3003: 3000: 2998: 2995: 2993: 2990: 2989: 2987: 2983: 2977: 2976:Unmoved mover 2974: 2972: 2971:Supreme Being 2969: 2967: 2964: 2962: 2959: 2957: 2954: 2952: 2949: 2947: 2944: 2942: 2939: 2937: 2934: 2932: 2929: 2927: 2924: 2923: 2920: 2917: 2915: 2911: 2905: 2902: 2900: 2897: 2895: 2892: 2890: 2887: 2885: 2882: 2880: 2877: 2875: 2872: 2868: 2864: 2863: 2862: 2859: 2857: 2854: 2852: 2849: 2848: 2846: 2842: 2838: 2831: 2826: 2824: 2819: 2817: 2812: 2811: 2808: 2800: 2799: 2794: 2790: 2785: 2784: 2780: 2771: 2765: 2761: 2757: 2756:Feser, Edward 2751: 2748: 2735: 2731: 2724: 2721: 2709: 2705: 2701: 2700: 2695: 2691: 2687: 2683: 2679: 2673: 2671: 2669: 2665: 2653: 2650:Folger, Tim. 2646: 2643: 2638: 2632: 2628: 2624: 2623:Feser, Edward 2618: 2615: 2611: 2607: 2603: 2600:Andrew Loke, 2597: 2594: 2590: 2585: 2581: 2577: 2573: 2569: 2565: 2558: 2555: 2551: 2547: 2543: 2539: 2535: 2531: 2527: 2523: 2519: 2512: 2509: 2498:on 2016-03-28 2494: 2490: 2486: 2479: 2476: 2471: 2467: 2463: 2459: 2455: 2451: 2444: 2441: 2436: 2429: 2426: 2421: 2417: 2413: 2409: 2405: 2401: 2394: 2391: 2388: 2384: 2378: 2376: 2372: 2368: 2365:Andrew Loke, 2362: 2359: 2356: 2352: 2346: 2343: 2338: 2334: 2327: 2324: 2311: 2307: 2300: 2297: 2291: 2288: 2275: 2271: 2264: 2261: 2249: 2243: 2240: 2234: 2231: 2225: 2222: 2217: 2216: 2208: 2205: 2200: 2198:9780823229307 2194: 2190: 2189: 2181: 2178: 2165: 2161: 2157: 2150: 2147: 2142: 2138: 2134: 2130: 2126: 2122: 2118: 2111: 2108: 2103: 2099: 2095: 2091: 2087: 2083: 2076: 2069: 2066: 2060: 2055: 2048: 2045: 2040: 2036: 2032: 2028: 2025:(1): 95–109. 2024: 2020: 2016: 2009: 2007: 2003: 1990: 1986: 1979: 1977: 1975: 1973: 1971: 1967: 1962: 1961: 1953: 1951: 1949: 1947: 1945: 1943: 1941: 1939: 1935: 1930: 1926: 1922: 1918: 1914: 1907: 1904: 1899: 1898: 1890: 1888: 1884: 1879: 1875: 1868: 1866: 1864: 1862: 1860: 1858: 1854: 1849: 1845: 1839: 1836: 1831: 1825: 1817: 1811: 1807: 1800: 1797: 1785:. Leaderu.com 1784: 1783:Truth Journal 1780: 1773: 1770: 1765: 1759: 1756: 1752: 1746: 1743: 1739: 1736: 1730: 1727: 1723: 1719: 1713: 1710: 1706: 1702: 1696: 1693: 1687: 1684: 1681: 1677: 1674: 1671: 1667: 1663: 1659: 1654: 1651: 1646: 1640: 1637: 1633: 1628: 1625: 1621: 1615: 1612: 1608: 1603: 1600: 1595: 1591: 1585: 1582: 1579: 1575: 1571: 1568: 1562: 1559: 1553: 1550: 1546: 1540: 1537: 1525: 1521: 1515: 1512: 1507: 1503: 1497: 1494: 1483: 1479: 1473: 1470: 1465: 1461: 1457: 1453: 1447: 1444: 1440: 1436: 1430: 1427: 1423: 1419: 1413: 1410: 1406: 1405: 1398: 1395: 1390: 1384: 1380: 1376: 1369: 1366: 1355:on 2003-03-14 1351: 1347: 1343: 1336: 1332: 1331:Koons, Robert 1326: 1323: 1318: 1312: 1308: 1304: 1300: 1296: 1290: 1287: 1282: 1280:1-57910-787-7 1276: 1273:. p. x. 1272: 1268: 1261: 1258: 1253: 1247: 1243: 1239: 1235: 1234:Meister, Chad 1231: 1225: 1222: 1209: 1205: 1198: 1196: 1194: 1190: 1183: 1178: 1177:Unmoved mover 1175: 1173: 1170: 1168: 1165: 1163: 1160: 1158: 1155: 1153: 1150: 1148: 1145: 1143: 1140: 1138: 1135: 1133: 1130: 1128: 1125: 1123: 1120: 1118: 1115: 1113: 1110: 1108: 1105: 1103: 1102:Creation myth 1100: 1098: 1095: 1093: 1090: 1088: 1085: 1083: 1080: 1078: 1077: 1073: 1071: 1070: 1066: 1065: 1060: 1058: 1055: 1051: 1047: 1043: 1039: 1038:James E. Gunn 1035: 1031: 1027: 1023: 1019: 1015: 1014:Carlo Rovelli 1007: 1005: 1003: 998: 994: 990: 985: 981: 979: 975: 974: 969: 963: 959: 957: 953: 949: 942: 940: 937: 933: 928: 920: 918: 916: 912: 906: 904: 900: 896: 893:god, such as 892: 884: 882: 880: 875: 871: 870: 865: 861: 857: 853: 849: 848: 843: 838: 836: 835:Occam's razor 831: 827: 823: 819: 816: 807: 802: 800: 798: 794: 790: 786: 782: 778: 774: 770: 766: 765:contradiction 762: 758: 754: 750: 746: 741: 739: 735: 731: 727: 723: 719: 715: 711: 710: 700: 698: 696: 692: 684: 681: 678: 674: 671: 668: 665: 661: 658: 655: 652: 649: 648: 647: 645: 638: 636: 634: 626: 623: 620: 619: 618: 616: 612: 607: 599: 597: 595: 590: 585: 583: 579: 575: 573: 569: 565: 561: 557: 556: 551: 550: 542: 538: 535: 533: 530: 525: 520: 512: 509: 506: 503: 500: 499: 498: 496: 490: 487: 483: 478: 474: 472: 471: 466: 461: 459: 455: 451: 447: 443: 439: 436:", following 435: 431: 427: 419: 414: 412: 410: 409: 402: 397: 395: 391: 387: 385: 381: 377: 372: 370: 366: 362: 358: 354: 350: 346: 343: 340: 336: 332: 328: 326: 321: 317: 313: 309: 305: 301: 297: 293: 289: 285: 280: 278: 274: 270: 266: 262: 258: 257: 252: 251: 246: 236: 235:unmoved mover 232: 227: 225: 224: 219: 215: 214: 209: 205: 198: 197: 192: 188: 184: 180: 173: 171: 169: 165: 164:Stephen Meyer 161: 157: 153: 149: 145: 141: 137: 136:Samuel Clarke 133: 129: 125: 121: 117: 113: 109: 105: 101: 97: 92: 90: 88: 83: 81: 76: 72: 68: 64: 60: 56: 52: 48: 44: 40: 36: 31: 19: 5108:Hamartiology 5093:Ecclesiology 5083:Pneumatology 4992:Christianity 4983:Names of God 4958:Philo's view 4948:Personal god 4928:Great Spirit 4867: / 4824:Christianity 4682:Perichoresis 4585:Emanationism 4527:Christianity 4517:Baháʼí Faith 4495:Singular god 4468: 4428:Spiritualism 4236: 4055:Martin Lings 4008:Emil Brunner 3998:Paul Tillich 3988:Martin Buber 3903:W K Clifford 3880:Afrikan Spir 3795:Thomas Chubb 3747:Early modern 3727:Adi Shankara 3640:Philosophers 3624:Natural evil 3540: 3516:Spiritualism 3491:Perennialism 3444:Metaphysical 3288:Antireligion 3163:Teleological 3086:Cosmological 3085: 3037:Baháʼí Faith 3002:Christianity 2961:Personal god 2796: 2759: 2750: 2738:. Retrieved 2734:the original 2723: 2713:December 10, 2711:. Retrieved 2697: 2655:. Retrieved 2645: 2626: 2617: 2609: 2605: 2601: 2596: 2587: 2567: 2563: 2557: 2549: 2521: 2517: 2511: 2500:. Retrieved 2493:the original 2488: 2478: 2456:(2): 65–70. 2453: 2449: 2443: 2434: 2428: 2403: 2399: 2393: 2386: 2366: 2361: 2354: 2345: 2336: 2326: 2314:. Retrieved 2310:the original 2299: 2290: 2278:. Retrieved 2273: 2263: 2252:. Retrieved 2242: 2233: 2224: 2214: 2207: 2187: 2180: 2168:. Retrieved 2164:the original 2159: 2149: 2124: 2120: 2110: 2085: 2081: 2068: 2047: 2022: 2018: 1993:. Retrieved 1988: 1959: 1920: 1916: 1906: 1896: 1877: 1847: 1838: 1805: 1799: 1787:. Retrieved 1782: 1772: 1758: 1750: 1745: 1737: 1729: 1721: 1712: 1704: 1695: 1686: 1665: 1657: 1653: 1639: 1631: 1627: 1614: 1606: 1602: 1593: 1584: 1577: 1561: 1552: 1544: 1543:Duncan, S., 1539: 1528:. Retrieved 1523: 1514: 1505: 1496: 1485:. 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