By Paul K. Moser
If God exists, the place do we locate enough facts for God's lifestyles? during this ebook, Paul Moser bargains a brand new point of view at the facts for God that facilities on a morally strong model of theism that's cognitively resilient. The ensuing proof for God isn't speculative, summary, or informal. really, it really is morally and existentially hard to people, as they themselves responsively and willingly turn into facts of God's fact in receiving and reflecting God's ethical personality for others. Moser calls this "personifying facts of God," since it calls for the proof to be personified in an intentional agent - equivalent to a human - and thereby to be inherent facts of an intentional agent. Contrasting this strategy with skepticism, medical naturalism, fideism, and common theology, Moser additionally grapples with the capability difficulties of divine hiddenness, non secular range, and big evil.
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It follows that worship can be dangerous, and w e therefore should not take worship lightly. What w e w o r s h i p m a y be, in the end, a matter of life or death for us, even if w e fail to recognize this. G i v e n the exalted moral standard for worthiness of worship, w e readily can exclude most claimants to the preeminent title " G o d " on the ground of moral deficiency. Moral defects bar a candidate from the status of being G o d , automatically and decisively. (The list of failed candidates seems almost endless, and therefore w e n o w m a y postpone an actual list.
The evidence in question w o u l d be purposively available to humans, in keeping with G o d ' s perfectly loving, morally challenging purposes for humans. Its being apprehended by humans w o u l d be sensitive then to the attitudes, including volitional attitudes, of humans toward G o d ' s character and purposes. One such attitude, w e shall see, concerns whether humans are willing to become personifying evidence of G o d ' s reality, in response to a divine call. In keeping with the cognitive importance of such audience receptivity, Jesus speaks of the need for " e y e s to see and ears to hear" regarding the evidence of divine intervention, including through himself (see M a r k 4:22-3).
In addition, the chapter identifies some salient benefits of the fact that reasonable religious belief does not depend on natural theology. According to the volitional theism of Chapter 4, "Personifying Evidence of G o d , " w e need to ask w h a t kind of divine self-manifestation and self-revealing evidence w e should expect of a perfectly loving G o d w o r t h y of w o r s h i p . Part of the answer, as suggested previously, is that such a G o d w o u l d aim to influence not just h u m a n thoughts or emotions but also h u m a n wills, particularly regarding h u m a n desires and aversions, likes and dislikes, and loves and hates.