Yahweh is Lifted Up!
“But you are elevated eternally, Yahweh.”
(Psalm 92:9 [verse 8 in English])
God is lifted up! He reigns on high! There is no god like our God, he is the great Yahweh, who sets his throne in the heavens and makes the earth his footstool. Can we not praise him highly enough? Will we ever exhaust the praises that our God deserves even in the light of eternity? Never! Our God reigns and he does so from on high.
What is amazing, wonderful, and remarkable about our God is that he condescends to us in relationship. Yet, in light of this relationship, let us never lose sight of the total “other-ness” of our God. It is my concern that, in the emphasis on a personal and intimate relationship with God that we downplay his elevation…in other words, we treat him as casually as we might treat a friend or neighbor and thus forget who he is and the reverence that he rightfully deserves. Indeed, is it not the “Fear” of the Lord that brings knowledge and wisdom? Where there is no fear, will not foolishness multiply? Is that not the plight of the church in our age today?
In many circles, God is merely treated as one of many gods rather than the God above all others and in a class entirely of his own. To borrow from the Medieval theologian, Anselm, he is “The being greater than whom no other being can exist.” There is none like him and it ought to give us goosebumps to draw near to him while at the same time we do boldly draw near to the Holy One of Israel in our midst. What a glorious gift, but in our worship, let us be drawn up to him and not seek to draw him down to us.
So, friends, as you pray this day and in the day to come, may you be altogether aware that it is the God who is lifted up who has given you permission to come into his presence. Celebrate that, but do so with a holy fear as well, for in that fear you will find knowledge and wisdom.
Cogito Ergo Sum
Descartes made his famous statement, “I think; therefore, I am,” to communicate what he held to be the most fundamental and irrefutable truth: his thought about whether or not he existed was proof that he did exist. He argued that everything else could be an illusion, but that this was the one principle that he could not deny. He would go on to argue that logically, the only way we can have any confidence that the things we believe to be true are true is to posit the existence of a good and all-powerful God, for without such a God, one could logically have no confidence that what he perceived was not part of a grand deception. In addition, combining elements of Anselm’s Ontological Argument and Aquinas’ Proof from Degrees, he posited that the idea of an all-powerful good God was inherently greater than that of an all-powerful demon, it must be that of an all-powerful God of good that we ought to expect to be in reality.
Whether one is compelled by Descartes’ logic or not, my purpose here is to raise the question about existence and non-existence in relationship to God’s creation. God, of course, is the one self-existent being that was necessary to bring into being all that is. Prior to God’s work of creation he existed in perfect blessedness and in perfect relationship within his Triune self. His creation was done not because of a need within him that had to be filled; his creation was done as a revelation of his glory and he created us to be in fellowship with him so that we might enjoy the fullness of his glory.
One of the key elements in medieval logic, that drove Anselm, Aquinas, and Descartes was the principle that existence is greater than non-existence. For most of us, that seems to be more or less a common sense position as a pound of meat in the hand of a hungry man is more valuable to him than the idea of a pound of meat. Yet, later on, there would be philosophers like Immanuel Kant who would challenge that notion, arguing that existence is not so much a quality of something that could be found cumulative with other qualities, thus making that which existed better than that which did not exist, but that existence simply was a reflection of an item’s state of being. It either does or it does not exist, with no value statement assigned either way.
Despite Kant’s insistence to the contrary, I would put forward that the medieval view that existence is greater than non-existence is closer to the Biblical standard. Certainly a God who does exist eternally and is self-existent beyond the created order is greater than one who exists only in our imaginations, for who then brought creation into being? The naturalist would argue that nature is self-existent and has always existed, but nature is un-thinking and un-reasoning and how could an unthinking and unreasoning entity produce such uniform design throughout the cosmos? From the smallest genome to the largest stellar body, complex design is evident and design demands a reasoning designer. Hence, there logically must be one who is self-existent and transcendent from nature from whom nature receives its design — once again returning us to the necessity of a self-existent God who is existent.
As we then reflect on the nature of this self-existent God, we must first note that the God of the Christian Bible is the only God that fits the description of being both transcendent and self-existent. The Hindu gods, for example, are part of the created order and are not considered to be self-existent. Similarly, one can say the same of the many spirits worshiped in various forms of shamanism and new-age philosophy. In each case, the gods are understood to exist within the natural order, not outside of it. The one potential exception to this would be Islam, which holds to a transcendent god, yet their god presents himself as a great deceiver, which of course would eliminate him from being a candidate for being absolutely “good.” Thus, as Descartes points out, without an absolutely good God, we can know nothing for sure — even the faithful Muslim will have to confess that he does not have any confidence as to whether he will go to heaven or enter into judgment. The Christian Bible would go further in its claim about a god who is a deceiver and clearly point out that he is the Devil (John 8:44) or serves the devil (2 John 7).
Thus, if the Christian God is the only candidate for a transcendent and self-existent God, we will use the Bible (God’s self-revelation) to be our rule for understanding the characteristics of this God — namely that he is not only all-powerful and self-existent, but that he is all-knowing. This attribute is essential to our discussion of existence and non-existence. For, when we state that God is all-knowing, that means that God can learn nothing — he knows and has always known from the beginning all that will ever take place. This is a position that even most Wesleyans and Calvinists can find agreement on. The Wesleyan would argue that God knows all things because he is outside of time and thus looks down upon the whole of time and observes the events of man from beginning to end, a view popularized by the philosopher Boethius. The Calvinist would argue that God knows all things because he has ordained them to take place, a view that is arguably more consistent with Paul’s use of terms like election and predestination in his epistles.
Thus, regardless of which side you may fall on the Reformed/Calvinistic vs. Wesleyan/Arminian debate, there is agreement that God knows all things within orthodox Christianity. God knows all things and in turn, can learn nothing. The implication of this is that before God entered into the act of creation, the idea of his creation and of all created history existed in his mind. Surely, were God to have thought like Kant, there would have been no need to create, for existence and non-existence are simply states of being, not qualities of value. Instead, God does not simply let the idea of a created order exist in his mind, but he chooses to create and bring into existence all that is known.
This raises an interesting thought. While there was nothing lacking within God to cause him to create, it may be suggested that there is something lacking in non-existence. The lack is not in a sinful way, for sin did not enter into the world until the fall and sin can certainly not abide in the presence of a holy God, but the principle that existence is better than non-existence implies that that which exists in reality is better than that which exists only in the mind. Thus, in creating, God redeems non-existence by bringing creation into being. In a very real sense, this makes the entire creation account a redemption story. God begins by redeeming non-existence by making it exist then continues by addressing the formlessness and void. God redeems the formlessness by giving it order in the first three days of creation and then redeems emptiness by filling it in the latter three days of creation. Existence to non-existence, order to disorder, and fullness to emptiness, God redeems each and makes them “good.”
Anselm’s Ontological Proof for the Existence of God based on General Revelation
Anselm’s Ontological Proof
In dealing with the question of naturalistic proofs for God’s existence, we must not fail to discuss Anselm and his Ontological argument. Anselm predated Aquinas by about 200 years, so clearly, Aquinas is responding to Anselm’s idea that the reality of God’s existence could be proven by looking at General Revelation. It is worth noting that through history there have been many, including people like Thomas Aquinas and Immanuel Kant who have felt they have undone Anselm’s argument, but in reality, these critiques fall short of refuting Anselm’s proof—hence it is still discussed today. Again, this is not designed to prove the God of the Bible, but simply that God, as an infinitely greater being, does exist. He was simply seeking to develop the language of Psalm 14:1, “The foolish one says in his heart that there is no God.”
- Anselm begins by presenting a definition of God. God, he says, is a being greater than which no greater being can be conceived. Again, this argument is not designed to prove the God of the Bible, but that there is a God who is infinite and above all else. One might take issue with Anselm’s definition, suggesting, as many today do, that we can have a plethora of Gods depending on culture and preference, yet, why would one bother worshipping one God of many, who is at best equal to others and likely less than some? This hardly seems like the definition of a god worthy of worship. The one worthy of worship and veneration is the one whom above which there is no other. Why accept a cheap counterfeit when you can have the genuine article?
- Given this definition, Anselm argues that there are only two possible candidates for “God.”
- This infinitely perfect being exists, but he only exists as an idea. Yet, what is greater than an infinitely perfect God who exists as an idea? It is an infinitely perfect God that exists in reality.
- Thus, the second candidate is an infinitely perfect being, greater than which none can be conceived, that does exist in reality: God.
Objections to Anselm:
The two most regularly cited objections to Anselm’s argument come from Gaunilo, a contemporary of Anselm and Kant, more than 700 years later. Briefly, their arguments were similar, but distinct. Gaunilo argued that he could think of many things greater than which no other could be conceived. He suggested, as an example, an island, arguing that he could conceive of the perfect island but just because he could conceive of it did not imply that it existed or that he should seek it out. Anselm replied that he had committed the logical fallacy of equivocation, in other words, using the same term in different ways to refute an argument. Gaunilo and Anselm were both speaking of that which was perfect, but were not using them in the same way, hence Gaunilo’s argument did not carry any weight. In the case of the island, Gaunilo was defining “perfection” in terms of the best representative of a given class of objects—namely islands. Anselm was not positing God as the best member of a class of beings, but as the being par excellence, who is not a member of a class, but a class unto himself.
Kant approaches the argument from a slightly different angle and criticizes Anselm for making the concept of “real existence” a primary quality of value. His suggestion is that the existence or non-existence of something does not make it qualitatively better or worse, but simply different. This can be approached from two angles. First, from a philosophical view, even if existence is not a primary qualitative attribute, it is still an attribute of something. If the idea of God is, as Anselm posited, a being which nothing greater can be conceived, the simple addition of the secondary attribute of existence is still an addition to the being and is, by definition, greater. Thus, Anselm’s argument still stands. The second approach is a practical one. The existence or non-existence of something is a qualitative attribute and cannot be refuted as such. Even Kant would have to concede that were he hungry, the existence or non-existence of food on his plate or in his cupboard is a qualitative difference of first priority. Let us assume one goes to a restaurant and orders an expensive meal, and let us assume that the waiter brings out an empty plate claiming that such is simply the non-existent form of the meal—the meal consisting as an idea in the patron’s mind—how do you think that even Kant would respond when the bill for the meal is brought? Surely we must concede, that the existence and non-existence of an object is a qualitative measure of primary importance, and thus, Anselm’s distinction between an infinitely perfect God that exists as an idea and an infinitely perfect God that exists as reality stands.