Theism, the view that all limited or finite things are dependent in some way on one supreme or ultimate reality of which one may also speak in personal terms. In Judaism, Christianity, and Islam, this ultimate reality is often called God. This article explores approaches to theism in Western theology and philosophy.
Theistic views of God
Theism’s view of God can be clarified by contrasting it with those of deism, pantheism, and mysticism.
Deism closely resembles theism, but for the deist God is not involved in the world in the same personal way. God has made it, so to speak, or set the laws of it—and to that extent he sustains it in being. But God, as the deist sees him, allows the world to continue in its own way, subject to this final and somewhat remote control. This view simplifies some problems, especially those that arise from the scientific account of the world: one does not have to allow for any factor that cannot be handled and understood in the ordinary way. God is in the shadows or beyond, and, though people may still in some way centre their lives upon him, this calls for no radical adjustment at the human or finite level. The deist proceeds, for most purposes at least, as if there were no God—or only an absent one. This approach is especially true of humans’ understanding of the world. This is why deism appealed so much to thinkers in the time of the first triumphs of modern science. They could indeed allow for God, but they had “no need of that hypothesis” in science or in their normal account of things. Religion, being wholly superadded, was significant only in a manner that involved little else in the world or in human life. The theist, on the other hand, questions this view and seeks in various ways (as noted below) to bring humanity’s relation to God into closer involvement with the way he understands himself and the world around him.
Theism, pantheism, and monism
Theism sharply contrasts with pantheism, which identifies God with all that there is, and with various forms of monism, which regards all finite things as parts, modes, limitations, or appearances of some one ultimate Being, which is all that there is. Some types of absolute Idealism, a philosophy of all-pervading Mind, while regarding every finite thing as comprising some limitation of the one whole of Being, seek also to retain the theistic element in their view of the world. They do this normally by stressing the role of unifying finite centres, such as self-conscious human beings, in the way the universe as a whole functions. But there is no recognition here of the finality of what is technically known as “the distinctness of persons.” The theist, by contrast, considers the world to be quite distinct from its author or creator, human life being thus in no sense strictly the life of God, while also making room for a peculiarly intimate involvement of God in the world and in human life.
Theism and mysticism
Mysticism in practice comes close to theism, but mystical thought and much of its practice have often involved a repudiation of the proper reality of finite things and sometimes tends to dismiss all of the finite manifold or multiplicity of things as some wholly unreal phantasm that has no place in the one undiversified Being, which alone is real. Theism is very far removed from ideas of this kind.
The personal God and the world
The idea that the world, as humanity understands it in a finite way, is dependent on some reality altogether beyond human comprehension, perfect and self-sustained but also peculiarly involved in the world and its events, is presented with exceptional sharpness and discernment in the Hebrew Bible, whence it became a formative influence in Jewish history and subsequently in Christianity and Islam. Behind the creation stories, behind the patriarchal narratives, like that of Jacob at Bethel (Genesis 28) or wrestling with his strange visitor at Penuel (Genesis 32), and behind the high moments of prophecy, like Isaiah’s famous vision in the Temple (Isaiah 6), and of moving religious experience in the Psalms, in the Book of Job, and (with remarkable explicitness) in some well-known passages, like the story of Moses at the burning bush (Exodus 3), behind all these there lies a sense of some mysterious, all-encompassing reality by which human beings are also in some way addressed and which they may also venture to address in turn. Moses wished to see God, to have some explicit sign that could convince the people and establish his own authority, but he was shown instead that this is just what he could not have. All that he could be assured of was that God is real and is bound to be: “I am who I am,” he was told. On the other hand, in the throes of this humbling and staggering experience, Moses began to learn also what was expected of him and how his people should live and be led. The God who was so strange and elusive was somehow found to be a God who “talked” to him and with whom people could “walk.” The same seemingly bewildering claim of remoteness, almost to the point of unreality, linked with a compelling explicitness and closeness, is also found in other cultures, as illustrated below. This claim presents the reflective thinker with the twofold problem of theism: how can a reality as remote and mysterious as the God of theism—the “wholly other,” in the famous words of the German theologian Rudolf Otto—be known at all and how, if it can be known, can it be spoken of in precise and intimate ways and encountered as a person?
There have been many attempts to establish the existence of one supreme and ultimate Being—whom in religion one speaks of as God—and some of these have been given very precise forms in the course of time.
The influence of Plato and Aristotle
The pattern for many of these was laid down in ancient Greece by Plato. He taught about God mostly in mythical terms, stressing the goodness of God (as in the Republic and Timaeus) and his care for human beings (as in the Phaedo). But in the Phaedrus, and much more explicitly in the Laws, he presented a more rigorous argument, based on the fact that things change and are in motion. Not all change comes from outside; some of it is spontaneous and must be due to “soul” and ultimately to a supreme or perfect soul. Whether God so conceived quite gives the traditional theist all that he wants, however, is not certain. For God, in Plato, fashions the world on the pattern of immutable forms and, above all, on “the Good,” which is “beyond being and knowledge”; i.e., it is transcendent and beyond the grasp of thought. But Plato’s combination of the notion of the transcendent, which is also supremely good, and the argument from change provided the model for much of the course that subsequent philosophical arguments were to take. Aristotle made the argument from motion more precise, but he coupled it with a doubtful astronomical view and a less theistic notion of God, who, as the unmoved mover, is the ultimate source of all other movement, not by expressly communicating it but by being a supreme object of aspiration, all appetite and activity being in fact directed to some good. Aristotle thus set the pattern for the more deistic view of God, whereas the theist, taken in the strict sense, turns more for his start and inspiration to Plato.
The causal argument
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The argument for the existence of God inferred from motion was given a more familiar form in the first of the Five Ways of St. Thomas Aquinas, five major proofs of God that also owed much to the emphasis on the complete transcendence of God in the teaching of Plotinus, the leading Neoplatonist of the 3rd century ce, and his followers. (The word that Plotinus used for the ultimate but mysterious dependence of all things on God is “emanation,” but this characterization was not understood by him as it has been by some later thinkers, as questioning the genuine independent existence of finite things.) In the first way, Aquinas put forward the view that all movement implies, in the last analysis, an unmoved mover, and, though this argument as he understood it presupposes certain views about movement and physical change that may not be accepted today, it does make the main point that finite processes call for some ground or condition other than themselves.
This becomes more explicit in the second way, which proceeds from the principle that everything must have an “efficient cause”—i.e., a cause that actively produces and accounts for it—to the notion of a first cause required to avoid an infinite regress, or tracing of causes endlessly backward. As normally found, the idea of efficient causality, in respect to change and process, has many difficulties, and some would prefer to speak instead of regular or necessary sequence. But a more serious objection stresses the apparent inconsistency of thinkers who invoke a general principle of causality and then exempt the alleged first cause. As the child is apt to put it, “Who then made God?” To this a defender of St. Thomas, or at least of the present approach to the idea of God, would reply that the first cause is not supposed to be itself a member of any ordinary causal sequence but altogether beyond it, an infinite reality not itself a part of the natural or temporal order at all. This point, in fact, is what the third way, starting from the contingency of the world, brings out more explicitly. Nothing explains itself, and all other explanations fall short of showing in any exhaustive way why anything is as it is or why there is anything at all. But it is also hard to suppose that things just happen to be. Nothing could come out of just nothing, and so the course of events as humans find and explain them points to some reality that is not itself to be understood or explained in the normal way at all: it is Explanation with a capital E, as it were, that is seen to be necessitated by all that there is—of whose nature, however, nothing may be directly discerned beyond the inevitability of its being as the ultimate or unconditioned ground of all else and in this way transcendent or utterly mysterious in itself.
The ontological argument
Scholars have often converged upon the same theme in what appears to be a very different line of argument, namely the ontological one, with which are associated especially the names of St. Anselm, first of the Scholastic philosophers (in the 11th century), and René Descartes, first major modern philosopher (in the mid-17th century). Proponents of this argument try to show that the very idea of God implies his existence. God is the being none greater than which can be conceived. Other things equal, a thing that has the attribute of existence is greater than a thing that does not. Thus, if God did not exist, it would be possible to conceive a being greater than him: namely, one that has all of God’s attributes plus existence. Therefore, God exists. Critics—such as Gaunilo, a monk of Marmoutier in Anselm’s day, and Immanuel Kant, one of the major architects of modern philosophy many centuries later—have fastened on the weakness that existence is not a predicate or attribute in the same way, at least, as colour or shape, but in the 20th century there were highly ingenious attempts by influential religious thinkers—e.g., Charles Hartshorne and Norman Malcolm—to restate the argument in an acceptable form. Others find in the argument an oblique and needlessly elaborate way of eliciting the feeling that there must be some reality that exists by the very necessity of its own nature and to which everything else directs human thought.
Arguments from value and design
Attempts to arrive at the idea of God in somewhat more comprehensible terms are reflected in the references to value and design in the fourth and fifth ways of Aquinas. This approach, however, has been given a more explicit presentation and critical discussion in the works of the 18th-century Scottish skeptic David Hume and of Kant. The main idea of the argument from design (or teleological argument) is that of the worth and purpose, or apparent design, to be found in the world. This purposiveness is taken to imply a supreme Designer. It has been questioned, however (by Kant, for example), whether this argument can really get started without presupposing some feature of the causal argument. The presence of seemingly purposeless features of the world and of much that is positively bad, like wickedness and suffering, while always embarrassing for a theistic view, presents peculiar difficulties here, for the arguer is now throwing hostages to fortune in the shape of a special assessment of the way things actually happen, which goes far beyond the mere requirement of some ultimate ground, whatever the world appears to be like. The arguments from worth and design have, however, one considerable advantage: they provide a fairly straightforward way of learning about the nature of God and of ascribing a certain aim and character to him from one’s understanding of the phenomena that he is required to explain. The supreme Designer or Architect is known from his works, especially perhaps as reflected in the lives of human beings, and this approach opens up one way of speaking of God, not just as mysterious power behind the world but as some reality whom humans may come to know in a personal way from the way the world goes and from their understanding of what it means. (For a contemporary version of the argument from design, see intelligent design.)
Many thinkers in the late 19th and early 20th centuries sought to establish human knowledge of God in the way suggested through the individual’s understanding of himself and the world, and among them the most notable and valuable were the British theists James Ward, a psychologist, and F.R. Tennant, a philosophical theologian. But the work of thinkers like Pierre Teilhard de Chardin, a Jesuit paleoanthropologist, and the spate of discussion that he provoked are also relevant here, and such work in turn owes much—directly or otherwise—to the work of evolutionary thinkers like Samuel Alexander and Henri Bergson and of 20th-century scientists like Julian Huxley.
The problem of particular knowledge of God
If the central theme of traditional theism, that the finite world depends in some way on one transcendent and infinite Being, can be sustained, then a crucial problem presents itself at once: the question of how a being whose essence can never be known to human beings—a being who, as infinite, is bound to be beyond the grasp of reason and to remain wholly mysterious—can be said to be known at all, much less known and experienced in the close and intimate personal ways that the theist makes equally central to his claim. Part of the answer is that the theist does not claim to fathom the ultimate mystery of God or to know him as he is in himself. All that is claimed on this score is that humans see the inevitability of there being God in the contingent and limited character of everything else. Though this line of thought could not be adopted for any finite existence—since one could not normally affirm in any sensible way the existence of anything without specifying in some measure, however slight, what it is like—one can, nonetheless, regard the case of God as unique and not subject to the conditions of finite intelligibility. In these ways, an insight or intuition into the being of God may be claimed without a commitment to anything about his nature beyond the sort of completeness or perfection required to account for there being limited finite things. This insight is much in line with the “deliverances of religious consciousness” in which it is claimed that God is “hidden,” is “past finding out,” that his ways are not human ways, that he is eternal, uncreated, and so on. But the theist still has a major problem on his hands, for he also makes a central issue of the claim that God can be known—“met” and “encountered” in some way—indeed, that some very bold affirmations about God and his dealings with humanity may be made.
Theism and natural theology
Theists have tried to deal with this problem in various ways. One of them is their use of the doctrine of analogy, which owes a great deal to the teaching of Aquinas. Various types of analogy are distinguished in the traditional doctrine, but the central claim is that certain predicates, such as “love,” “faithfulness,” or “justice,” may be affirmed of God in whatever way may reflect his involvement as the author of the limited realities, such as humanity, of which such predicates may be affirmed in the normal, straightforward way. The difficulty with this procedure is that, whatever it yields, the content of faith is still very thin and remote, far from the warm fellowship of personal relations. Most of the traditional sponsors of the doctrine admit this and contend, therefore, that the findings of their “natural theology,” as it is called, must be supplemented by that of revelation or of divine disclosure. Theism, in fact, is hardly conceivable without some doctrine of revelation. But even if the theologian says that God takes the initiative in communicating himself to people, the epistemological problem remains of how the essentially finite human mind can apprehend anything pertaining to infinite or eternal Being.
Theism and religious experience
At this point, recourse is sometimes had to authority, the authority of a sacred book, an institution, or a system of doctrines or one of divinely implanted images. But there must at least be some initial justification of an authority, to say nothing of an evaluation of rival claims. A more attractive solution, then, especially for those who stress the personal involvement of God in the lives of human beings, is one posed in terms of religious experience. Such experience is usually given prominence in theistic contexts. It is sometimes understood in terms of paranormal phenomena, like hearing voices or seeing visions, which have no natural origin, or like being in some peculiar psychical state. Some of the faithful believe that God literally speaks to them (or spoke in times past to prophets) in this way. A more subtle view holds that people have reason to regard certain experiences as their clue to what they should say of God in his relation to them. The question then arises of how these experiences should be recognized, and various answers are given, such as that which stresses the formative influence (within such experiences) of the initial insight into the being of God and the patterning of the experiences, in themselves and in wider ramifications, as a result. Much use is made in this context of the analogy with limitations on the knowledge that individual human beings may have of each other. No person knows the mind of another in the same way that he knows his own; rather, one person’s knowledge of another person’s thought is mediated through bodily states and behaviour. In a similar way, a person may come to know an otherwise impenetrable God from evidence of the impact that God makes within experiences and events in the person’s life. In the molding and perpetuating of such experiences, prominence is given to imagination and to the place of figurative terms and symbolism. These forms therefore have a place of special importance in theistic types of religion, the personal encounter being extended and deepened through art and literature, song, dance, myth, and ritual. This fact in turn presents problems for thought and practice, since the art forms and ritual must not be allowed to take wing on their own and thereby be loosed from the discipline and direction of the proper dynamic of religious life.
Theism and religious language
Preoccupation with the forms in which religious life expresses itself has led some theistic writers to lean heavily on the contribution made to religious understanding today by studies of religious language. In some cases this concern has carried with it, as it generally did in much linguistic philosophy of the mid-20th century, a skeptical or agnostic view of the transcendent factor in religion. It is hard to see, however, how attenuations of this kind could be strictly regarded as forms of theism, though clearly, within their more restricted scope, they can retain many of the other characteristics of theism, such as the stress on personal involvement and response. This tendency is very marked in some recent studies of religion, in which the inspiration and form of theism are retained without the substance—though how long and how properly are moot points. There are others who, while retaining the transcendent reference of theism, look for the solution of the central problem less in the substance of religious awareness and in varieties of experience than in the modes of articulation and religious language. Controversy centres to a great degree on which of these approaches is the most fruitful.