A Cumulative Case for Christian Theism
The basic idea: A reasonable (strong) case for the truth of Christian theism can be established through the careful accumulation and analysis of a wide variety of evidential data from our world. A cumulative case argument for Christian theism can be considered in light of two distinct objectives or purposes: (1) A theoretical argument that stands (or falls) on its own, irrespective of the response of any particular audience, on the basis of the cogency of the argument and the strength of the evidence it produces. (2) An argument structured for a particular audience with the intention of persuading those who are skeptical to accept Christian theism. The form of the argument will vary with the nature of the audience in view.
The logical structure of a cumulative case argument for Christian theism: 1. Draw attention to a wide variety of factors from distinct domains which are clearly present in our world and which demand some explanation. 2. Argue that if Christian theism is false and there is no God, then these factors are difficult to account for or explain. 3. Argue that Christian theism, if true, does provide a satisfactory explanation for these factors. 4. Argue that if Christian theism is true, then some of these factors are precisely the kinds of phenomena we would expect to see in our world.
Characteristics of such an argument:
This is not a series of independent arguments for Christian theism; rather, it is one complex argument which appeals to various factors.
This approach does not focus upon one belief in isolation (e.g. the existence of God) but rather considers a set of core beliefs which are interrelated.
The approach here is broadly inductive (or abductive) and appeals to "the most reasonable explanation" for the factors under consideration. Even with the strongest cumulative case argument, there is the logical possibility that the conclusion is false. 1
The notion of "personal judgment" plays a role in evaluating the evidence, but it need not be biased or merely subjective. "Personal judgment simply means the ability to weigh evidence without using some sort of formal calculus". (William Abraham)
There is a symbiotic or mutually reinforcing relation between some elements within the cumulative case argument. For example, the evidential force of the historical evidence for the resurrection of Jesus is enhanced by other factors which make the existence of God likely; in turn, the plausibility of God’s existence can also be strengthened by the historical evidence for the resurrection.
Particular factors in the broader argument which are presented as demanding an explanation might themselves need varying degrees of supporting evidence or argument (eg the non-physical nature of mind, the objectivity of moral values and principles, the dating of particular books of the Bible, etc).
A comprehensive cumulative case argument will also consider the evidence against Christian theism presented by, for example, the problem of evil / suffering or religious diversity. The overall argument is that although such negative evidence does provide some reason not to believe in Christian theism, when considered within the broader context of a positive case for God’s reality there are significantly stronger reasons to accept Christian theism than to reject it.
Outline of a Cumulative Case Argument for Christian Theism An inference to the best explanation argument for Christian theism should appeal to evidential factors from (at least) the following three broad domains:
Philosophical considerations:
1. The contingency of the universe: The universe might not have existed; its existence is not necessary. Why is there something rather than nothing?
2. The beginning of the universe: What caused the universe to begin to exist?
3. Indicators of apparent design in the universe:
The "fine tuning" of the universe.
Patterns of regularity and order. 2
Intentionality or purpose (teleology) in humans and animals.
The intelligibility of the universe. Highly complex phenomena can be understood and can be described through relatively simple “natural laws”.
4. The reality of goodness and beauty in the world.
The fact that there is goodness and beauty in our world.
The capacity human beings have for recognizing goodness and beauty.
The expectation that human beings have that the world should be good and the thus the deep sense we have that “this is not the way it is supposed to be” when we encounter evil and suffering.
5. The phenomena of consciousness / mental phenomena.
The capacity of humans to apprehend truth (naturalism can account for our ability to accept beliefs that have beneficial adaptive effects, but it is difficult to see how naturalism alone can explain our ability to recognize truth).
The capacity for critical reflection upon our experiences and feelings, and for analyzing our experiences and our world.
The capacity for communicating with others, including communication across linguistic, cultural and historical boundaries.
6. Moral realism, or the objectivity of moral values and principles.
The fact of objective moral values and principles.
Our ability to recognize objective moral values and principles.
Our deeply embedded sense that we ought to do what is right and not do what is wrong.
7. The religious dimension to human beings.
The fact that human beings seem to be inherently religious, acknowledging that there is a spiritual dimension that transcends the physical space / time world.
The widely accepted belief that there is a continued existence in some form after physical death and that we will be judged somehow in the afterlife for deeds in this life.
3
8. Reports, over time and across cultures, of people who claim to have had experiences of the God of the Bible.
Christian evidential factors: 1. The unique nature of the Bible:
The Bible consistently presents itself as the very Word of God; what the Bible says, God says.
The Bible presents a clear thematic unity despite being composed over a roughly 1500 year period by at least forty authors in various cultural settings and in three languages.
The Bible’s general reliability in terms of textual authenticity and corroboration from archeology and ancient historical documents.
The universality of the message of the Bible; it speaks clearly to the human condition regardless of time periods, cultures, and languages.
2. Predictive prophecy and fulfillment, especially the Messianic prophecies and their fulfillment in Jesus Christ (eg Isa. 7:14 / Matt. 1:18, 24-25; Isa. 11:1 / Lk. 3:23, 33; Mic. 5:2 / Matt. 2:6). See also prophecies concerning the coming exile (Isa. 39:5-7), the coming rule of Cyrus (Isa. 45), or the future of places such as Tyre (Ez. 26) and Ninevah (Nahum).
3. The unique nature of the person, teachings, and deeds of Jesus.
The NT presentation of Jesus as God become man.
The exceptionally high moral teachings of Jesus.
The bodily resurrection of Jesus.
The dramatic emergence and rapid growth of the NT church which worships Jesus as God in a strongly monotheistic context.
. Factors stemming from personal or existential "fit".
1. The Biblical teaching on sin, guilt, and alienation is corroborated in human experience.
4
2. The Biblical teaching on forgiveness, reconciliation, and moral cleansing fit the experiences of those who respond in faith to Jesus Christ.
3. Dramatically transformed lives indicate something very unusual has happened when one trusts in Jesus Christ.
4. The reality of God intensifies as one increasingly submits to the values and teachings of Scripture.
5. The presence of special peace and joy in difficult circumstances.
6. The remarkable growth of Christianity worldwide, so that it is today a truly global religion with the majority of Christians living in the non-Western world.
These are all publicly accessible empirical phenomena which demand some explanation, and which are precisely what we would expect if the Christian faith were true. Taken collectively they constitute a strong cumulative case for Christian theism. Apart from the framework of the Christian faith these phenomena remain inexplicable and highly mysterious.
There is a sense in which one must place himself or herself in the appropriate position in which to recognize these evidential factors.
John 7:17 -- "If anyone chooses to do God's will, he will find out whether my teaching comes from God or whether I speak on my own."
Pascal: "There is enough light for those to see who only desire to see, and enough obscurity for those who have a contrary disposition." [Penseés, #430]
5
