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The Existence of God is a 1979 book by British philosopher of religion Richard Swinburne, [1] [2] claiming the existence of the Abrahamic God on rational grounds. The argument rests on an updated version of natural theology with biological evolution using scientific inference, mathematical probability theory, such as Bayes' theorem, and of inductive logic. [3]
In the book's final essay, Mill explores a number of arguments for the existence of God, using a methodology based on evidence. He argues that religion should be "reviewed as a strictly scientific question" and should be tested in the same way that other questions in science are examined.
The Existence of God (1965) Sentience (1976) A History of Philosophy (1968), revised and published in 2 volumes as A New History of Philosophy (1987), and revised again (2000) The Warren-Matson Debate on the Existence of God (1978) Uncorrected Papers (2006)
Thereupon, he formulated arguments in defense of temporal finitism, which underpinned his arguments for the existence of God. Philosopher Steven M. Duncan notes that Philoponus's ideas eventually received their fullest articulation "at the hands of Muslim and Jewish exponents of kalam", or medieval Islamic scholasticism. [13]
Therefore, the question of God's existence may lie outside the purview of modern science by definition. [27] The Catholic Church maintains that knowledge of the existence of God is the "natural light of human reason". [28] Fideists maintain that belief in God's existence may not be amenable to demonstration or refutation, but rests on faith alone.
Another argument is that the resurrection of Jesus occurred and was an act of God, hence God must exist. Some versions of this argument have been presented, such as N. T. Wright's argument from the nature of the claim of resurrection to its occurrence and the "minimal facts argument", defended by scholars such as Gary Habermas and Mike Licona, which defend that God raising Jesus from the dead ...
American philosopher of religion William L. Rowe notably believed that the structure of the ontological argument was such that it inherently begs the question of God's existence, that is to say, that one must have a presupposed belief in God's existence in order to accept the argument's conclusion. To illustrate this, Rowe devises the concept ...
The origins of the cosmological argument can be traced to classical antiquity, rooted in the concept of the prime mover, introduced by Aristotle.In the 6th century, Syriac Christian theologian John Philoponus (c. 490–c. 570) proposed the first known version of the argument based on the impossibility of an infinite temporal regress, postulating that time itself must have had a beginning.