The moral argument has experienced a resurgence of discussion and popularity of late. Some of this may be due to the increased popularity of apologetics. Philosophical discussions about metaethics also seem to have contributed to the discussions about the moral argument. Regardless, the argument, in its many and varied forms, has regained some of the spotlight in the arena of argumentation between theism and atheism. [See Glenn Peoples’ post on the topic for more historical background.]
That said, it is an unfortunate truth that many misunderstandings of the argument are perpetuated. Before turning to these, however, I’ll lay out a basic version of the argument:
P1: If there are objective moral values, then God exists.
P2: There are objective moral values.
Conclusion: Therefore, God exists.
It is not my purpose here to offer a comprehensive defense of the argument. Instead, I seek to lay out some objections to it along with some responses. I also hope to caution my fellow theists against making certain errors as they put the argument forward.
Objection 1: Objective moral values can’t exist, because there are possible worlds in which there are no agents.
The objection has been raised by comments on my site (see the comment from “SERIOUSLY?” here), but I’ve also heard it in person. Basically, the objection goes: Imagine a world in which all that existed was a rock. There would clearly be no morality in such a universe, which means that P2 must be false. Why? Because in order for there to be objective moral values, those values must be true in all possible worlds. But the world we just imagined has no morality, therefore there are no objective moral values!
The objection as outlined in italics above is just a more nuanced form of this type of argument. What is wrong with it? At the most basic level, the theist could object to the thought experiment. According to classical theism, God is a necessary being, so in every possible world, God exists. Thus, for any possible world, God exists. Thus, to say “imagine a world in which just a rock exists” begs the question against theism from the start.
But there is a more fundamental problem with this objection. Namely, the one making this objection has confused the existence of objective morals with their obtaining in a universe. In other words, it may be true that moral truths are never “activated” or never used as a judgment in a world in which only a rock exists, but that doesn’t mean such truths do not exist in that universe.
To see how this is true, consider a parallel situation. The statement “2+2=4” is a paradigm statement for a necessary truth. Whether in this world or in any other world, it will be the case that when we add two and two, we get four. Now consider again a world in which all that exists is a rock. In fact, take it back a step further and say that all that exists is the most basic particle possible–it is indivisible and as simple as physically possible. In this universe, just one thing exists. The truth, “2+2=4” therefore never will obtain in such a world. But does that mean “2+2=4” is false or doesn’t exist in this world? Absolutely not. The truth is a necessary truth, and so regardless of whether there are enough objects in existence to allow it to obtain does not effect its truth value.
Similarly, if objective moral values exist, then it does not matter whether or not they obtain. They are true in every possible world, regardless of whether or not there are agents.
Objection 2: Euthyphro Dilemma- If things are good because God commands them, ‘morality’ is arbitrary. If God commands things because they are good, the standard of good is outside of God. This undermines the moral argument because it calls into question P1.
Here my response to the objection would be more like a deflection. This objection only serves as an attack on divine command theory mixed with a view of God which is not like that of classical theism. Thus, there are two immediate responses the theist can offer.
First, the theist can ascribe to a metaethical theory other than divine command ethics. For example, one might adhere to a modified virtue theory or perhaps something like divine motivation theory. Further, one could integrate divine command ethics into a different metaethic in order to preserve the driving force of divine commands in theistic metaethics while removing the difficulties of basing one’s whole system upon commands. In this way, one could simply defeat the dilemma head-on, by showing there is a third option the theist can consistently embrace.
Second, one could point out that the dilemma doesn’t actually challenge P1 at all. All it challenges is the grounds for objective morals. Certainly, if the theist embraced the horn of the dilemma in which that which is “good” is grounded outside of God, there would be a problem, but very few theists do this (and for them it seems unlikely the moral argument would be convincing). If the theist embraces the other horn–that what God commands is good/arbitrary–then that would not defeat objective morals anyway, because one could hold that even were God’s decisions arbitrary, they were still binding in all possible worlds. While this would be a bit unorthodox, it would undermine the concern that the Euthyphro dilemma serves to defeat P1. Combined with the first point, it seems this dilemma offers little to concern the theist.
All morality is relative
I prefer Greg Koukl’s tongue-in-cheek response to this type of argument: steal their stereo! If someone really argues that there is no such thing as right and wrong, test them on it! Don’t literally steal their things, but do point out inconsistencies. Everyone thinks there are things that are wrong in the world and should be prevented. If someone continues to press that these are merely illusory ideas–that things like rape, domestic abuse, murder, slavery, genocide are in fact amoral (without any moral status)–then one may simply point out the next time they complain about a moral situation. Such is the thrust of Koukl’s remark–everyone will object if you steal their stereo. Why? Because it is wrong, and we know it.
Advice to other Christians
The moral argument brings up some extremely complex metaethical discourse. While it is, in my opinion, one of the best tools in the apologist’s kit for talking to the average nonbeliever/believer to share reasons to believe, one should familiarize oneself with the complexities facing a fuller defense of the argument so they do not come up empty on a question or objection someone might raise. As always, do not be afraid to acknowledge a great question. For example, one might reply to something one hasn’t researched enough to feel comfortable answering by saying: “Great question! That’s one I haven’t thought about. Could I get back to you in a few days?”
As with any philosophical topic, the more one researches, the more questions will arise, the more interesting branches in the path one will approach, and the more one realizes that philosophy is an astoundingly complex topic. For those theists who wish to use the moral argument, I suggest doing so with a courteous, humble manner. The argument is an attempt to answer some of the hardest questions facing anyone: does God exist? is God good? what does it mean for something to be good? do objective morals exist?
Thus, theists using this argument should be prepared for some serious study. Be ready to answer some hard questions. Be open to great discussion. Above all, always have a reason.
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