EVALUATION OF KREEFT’S CASE SO FAR
In Part 1 through Part 8, I reviewed the last ten arguments in Peter Kreeft’s case for God in Chapter 3 his Handbook of Christian Apologetics (hereafter: HCA), and I concluded in Part 9 that they provided ZERO evidence for the existence of God:
Of the last ten arguments in Kreeft’s case, I have shown that eight arguments (80%) were AWFUL arguments that are unworthy of serious consideration. Only two of these ten arguments seemed worthy of serious consideration: Argument #12 and Argument #19. After careful analysis and evaluation, I concluded that Argument #12 was a BAD argument that provided ZERO support for the claim that God exists, and I concluded that Argument #19 was based on a FALSE premise and also on a dubious premise. Thus, all ten arguments in the second half of Kreeft’s case for God (i.e. 100% of those arguments) are BAD arguments, and they fail to provide any good reason to believe that God exists.
Starting in Part 9, I began to examine the first five arguments in Kreeft’s case for God, which Kreeft appears to believe are among the strongest and best arguments for the existence of God.
In Part 12, I concluded that Argument #1 (the Argument from Change) was another bad argument:
In short, the Argument from Change, one of the five first arguments for the existence of God in Kreeft’s case for God, an argument which is presumably one of the strongest and best arguments for God (in Kreeft’s view), is an UNSOUND argument that is based on two key premises that are both FALSE.
In Part 14, I concluded that Argument #2 (the Argument from Efficient Causality) was yet another bad argument:
Argument #2 clearly FAILS, because Kreeft fails to state or to support the single most important premise of the argument…and because Kreeft supports the second most important premise of the argument with a dubious inference that appears to be invalid, namely the inference from (5a) to (6a).
I have examined twelve out of the twenty arguments in Kreeft’s case for God, and ALL twelve arguments are bad arguments and they FAIL to provide a good reason to believe that God exists.
EVALUATION OF THE THREE REMAINING ARGUMENTS FROM AQUINAS
Given Kreeft’s pathetic track record, it appears that he is clueless as to what sort of argument would constitute a strong and solid argument for the existence of God, so I did not expect him to do any better with the remaining three arguments that he borrows from Aquinas.
In Argument #3, the Argument from Time and Contingency, Kreeft argues for the existence of “an absolutely necessary being.” He does also strongly hint at the single most important premise of this argument:
This absolutely necessary being is God. (HCA, p.53)
The most important premise of the argument is best stated as a conditional claim:
A. IF an absolutely necessary being exists, THEN God exists.
Kreeft provides NO SUPPORT for premise (A), so Argument #3 is another FAILED argument for the existence of God.
In Argument #5, the Design Argument, Kreeft argues for the existence of “an intelligent designer” of the universe. The conclusion of Argument #5 is stated as follows:
Therefore the universe is the product of an intelligent Designer. (HCA, p.56)
Note that the word “God” doesn’t appear in this stated conclusion. So, in order to make Argument #5 relevant to the question at issue, we have to fill in an unstated premise, and make the ultimate conclusion of this argument explicit:
6. The universe is the product of an intelligent designer.
B. IF the universe is the product of an intelligent designer, THEN God exists.
C. God exists.
The most important premise in Argument #5 is premise (B), but Kreeft provides NO SUPPORT for the unstated premise (B). Thus, Argument #5 is yet another FAILED argument for God.
Argument #3 and Argument #5 FAIL for the same reasons that Argument #1 and Argument #2 FAILED: Kreeft does not bother to SUPPORT the most important premise in each of these arguments, namely the premise that links his stated conclusion to the conclusion that actually matters: “God exists.” Based on Kreeft’s pathetic track record, and based on the fact that he continues to repeat the same huge blunder as he did in Argument #1 and Argument #2, we can quickly toss aside Argument #3 and Argument #5.
In Argument #4, the Argument from Degrees of Perfection, Kreeft argues for the existence of an “absolutely perfect being”. He does strongly hint at the single most important premise of this argument:
This absolutely perfect being…is God. (HCA, p.55)
The most important premise of this argument is best stated as a conditional claim:
D. IF an absolutely perfect being exists, THEN God exists.
Kreeft provides very little support for premise (D), so Argument #4 could reasonably be set aside as yet one more FAILED argument for the existence of God. However, Kreeft does briefly hint at a line of reasoning that could be used to support (D), and it seems to me that (D) is more plausible than any of the other key premises that Kreeft failed to support in the other four Thomistic arguments:
- IF there is exactly ONE being outside the material universe and that being is the unchanging Source of change, THEN God exists.
- IF there is an uncaused cause of the present existence of other beings, THEN God exists.
- IF an absolutely necessary being exists, THEN God exists.
- IF the universe is the product of an intelligent designer, THEN God exists.
The very long, very convoluted, and very implausible reasoning that Aquinas provides in support of these four key premises related to four of his Five Ways has almost no chance of being sound. Kreeft doesn’t even make an attempt to provide a rational justification of these four key premises; thus Kreeft’s versions of these four arguments are complete and utter FAILURES.
THE HINT OF AN ARGUMENT FOR (D)
The most important premise in Argument #4 is a premise that is not clearly stated by Kreeft:
D. IF an absolutely perfect being exists, THEN God exists.
Probably because Kreeft fails to clearly and explicitly state this premise, he fails to provide an argument to show that premise (D) is true. However, he does hint at a line of reasoning that could be used in support of (D):
In other words, we all recognize that intelligent being is better than unintelligent being; that a being able to give and receive love is better than one that cannot; that our way of being is better, richer and fuller than that of a stone, a flower, an earthworm, an ant, or even a baby seal. (HCA, p.54-55)
This suggests a line of reasoning that could be used to argue that “an absolutely perfect being” would be an intelligent and loving being, because having such attributes makes something better than, more perfect than, something that lacks them. This line of thought was used by Anselm to derive the Christian concept of God from the concept of a being “than which nothing greater can be conceived”, or what is called Perfect Being theology. There is a nice brief introduction to Perfect Being theology by Thomas Morris in Chapter 2 his book Our Idea of God (hereafter: IOG).
In the end, the reasoning in Perfect Being theology might turn out to be just as convoluted and implausible as the usual Thomistic BS given in support of the four key premises of the other four Ways or proofs of the existence of God, but in my view, (D) has significantly greater initial plausibility, in comparison to the four other key premises. So, I plan to take a closer look at Argument #4, in the next post in this series, because it appears to be the only argument among the Five Ways that has any chance of being a strong and solid argument for God.
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