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It might not surprise you to learn that my answer to that question is “no.” If you read the paper and have comments or complaints, feel free to offer them here.
I recently came across a response to my October post on the Euthyphro Dilemma, which I thought it worth responding to. The response, written by philosopher Brian Zamulinski, was itself written in October, but I missed it until just a few days ago. In it Zamulinski says that my arguments defending the strength of the Euthyphro objection to the divine command theory are unsuccessful:
To repeat, Adam’s reformulated divine command theory is that morality is constituted by the commands of an essentially loving God. Now, if E (for “entity”) essentially possesses P (for “property”), then E possesses P in all possible worlds in which E exists. So, by hypothesis, God is loving in every world in which He exists. God is not just contingently loving, that is, loving in at least one possible world in which He exists
On the basis of an analogy, Thibodeau claims that “we may know with certainty that an all-loving being will not issue a command to torture children, but, given that he is omnipotent, it remains the case that he can issue such a command.” The analogy is to someone who will not but who could jump from the Empire State Building. The analogy is irrelevant because the possible jumper is only a contingent jumper. For the parallel to hold, it must be possible for an essentially non-jumping person to jump. Thus, Thibodeau equivocates between an essentially loving being and a contingently loving being. Thibodeau has a second objection that also fails: it begs the question in that it presupposes that a non-loving being can create morality.
In my original post, I gave two arguments for the conclusion that the Euthyphro Dilemma defeats to the divine command theory (DCT) because it shows that the DCT implies that morality is arbitrary and contingent. My first argument was supposed to show that even an all-loving being is able to make cruel commands, and thus that the DCT implies that it is metaphysically possible that a cruel act such as torturing a child is morally obligatory. The second says, essentially, that even if we thought that an all-loving being cannot command torture, this does not help the DCT since it is possible that there exists a divine commander who enjoys (and commands) cruelty for its own sake. If it is possible that such a being (whom I called Asura) exists, then it is possible that torturing children is morally obligatory. Zamulinski says that both of these arguments fail; the first because I have misunderstood or misinterpreted Adams version of the divine command theory, the second because I have begged the question. In this post I will respond to the second of Zamulinski’s criticisms and I will follow up with a later post that will address his first criticism.
For now what I am particularly interested in is the following statement:
Thibodeau has a second objection that also fails: it begs the question in that it presupposes that a non-loving being can create morality.
This claim strikes me as incredibly odd. Why, if Adams is permitted to assume that an all-loving being can create morality, am I not permitted to assume that a non-loving being can do the same thing? Now, it is true that I actually don’t believe that a non-loving being can create morality, I am assuming it only for the sake of creating a reductio of the divine command theory. But I cannot see that there is any problem with this assumption.
Adams version of the divine command theory assumes something that I believe is false: that an all-loving being can create morality. I believe this is false because I believe that no person, loving or otherwise, could have control over moral facts (that is, have the capacity to change moral facts or to bring them into existence). But I am not and was not trying to make this point. My point was only to draw out the absurd consequences of the divine command theory. My tack was to say that if we are permitted to assume that an all-loving being can create morality, then surely we are permitted to assume that a non-loving being can create morality. Zamulinski has not shown that this is an unreasonable argumentative move.
If we knew how God is able to create morality, then maybe we would be in a position to say that a non-loving being cannot do it (or at least that we are not warranted in supposing that he can). Maybe being all-loving endows God with some special capabilities that a non-all-loving being would not have. But has Adams actually shown how God creates morality? Well, the divine command theory says that God does it by issuing commands. But a non-loving omnipotent being can certainly issue commands. Then is there some reason to believe that the commands of a non-loving being would be ineffective, that they wouldn’t actually create morality even though God’s commands can? If this is what Adams or Zamulinski or anyone else believes, then we need an argument for it. We need to know why it is that being all-loving endows God with the capacity to create morality; we need to know how it works. There is no such argument that I am aware of. As it stands, given that Asura (the evil Creator from my example) is at least as powerful as God, it is reasonable to think that if there is something that God can do, then Asura can do it as well.
The structure of my argument, to which Zamulinski objects, is as follows:
(1) If God can create morality, then so can Asura.
(2) There is some possible world in which Asura commands the torture of children
Thus, (3) In that world, the torture of children is morally obligatory.
Thus, (4) There is some world in which the torture of children is morally obligatory.
Therefore, (5) It is metaphysically possible that the torture of children is morally obligatory.
I cannot see how premise (1) begs the question. The question is not, “Can a non-loving deity create morality?” but “Does the divine command theory have the consequence that morality is arbitrary and contingent?” Remember, Adams modification of the divine command theory was motivated by a need for a reply to the Euthyphro Dilemma, not because it is somehow difficult to believe that a being who is not all loving can create moral properties.
Again, my working assumption is that if there is some feat that God (assuming he exists) can accomplish, then, absent any obvious reason to think otherwise, we are justified in believing that any being that is omnipotent will be able to accomplish the same task. It is worth pointing out, however, that Adams’ God is limited in the things that he can do. According to Zamulinski, God cannot command the torture of children, for example. Thus, a being who is not essentially limited, in the way that Zamulinski, Adams, and Matthew Flannagan all agree that God is, can do more than God can do.
With this in mind, I will now reformulate my argument to explicitly refer to a being who is essentially unlimited rather than to the non-loving being Asura:
Conisder the supernatural being who we’ll call Yod: Yod is the omniscient, omnipotent, all-loving creator. In fact the only way in which Yod differs from God is that Yod is not essentially all-loving. There are worlds in which Yod is all-loving, but there are also worlds in which he is not. Yod is not essentially all-loving because he is omnipotent. Being omnipotent, it is possible for him to do anything, including issue cruel commands, such as that children be tortured. Issuing such a command may entail changing his character traits, but being omnipotent means being unlimited, which in turn entails not being limited by one’s own character traits. Since Yod is omnipotent, he can change his own character. Thus there is no problem in supposing that Yod, even though he is actually all-loving (and thus has not actually commanded the torture of children), can command the torture of children. Since Yod can command torture, there is some possible world in which he does command torture and thus, if the divine command theory is true, there is some possible world in which torturing children is morally obligatory.
Notice that this version of the argument does not assume that a non-loving being can create morality, it assumes that an all-loving being who is not essentially loving can create morality. This is not so far from Adams’ presupposition that an essentially loving being can create morality. And until we have some argument that shows why only an essentially loving being can create morality, if Adams’ presupposition is allowable, mine must be as well.
Notice also that I have claimed that Yod’s being omnipotent requires that he not be essentially loving. This observation, which is the basis of my claim that an omnipotent being is able to command torture, will be expanded and defended in my next post.
I came across this article by Matt Flannagan criticizing a recent article by Jerry Coyne about secular morality (thanks to Jeffery Jay Lowder at the Secular Outpost). Coyne seems to want to make two distinct points: One, that atheists have a well-developed moral sense and thus you don’t need God to be a good person; and two, that morality cannot come from God. Flannagan makes some good observations about the relevance of the distinction between having a moral sense and being under a genuine moral obligation and shows that Coyne doesn’t always acknowledge this distinction. However, Flannagan himself is guilty of misunderstanding Coyne’s argument about the Euthyphro dilemma and he wants to downplay some of the serious problems that the dilemma creates for God-based moral theories. I’ll quote the relevant portion of Flannagan’s article:
The only time Coyne is remotely on point is when he argues that if moral obligations are constituted by God’s commands then morality becomes arbitrary; anything at all could be deemed ‘right’ as long as God has commanded it – even stealing or infanticide. Coyne suggests this argument is devastating and has known to be so by philosophers for hundreds of years.
In fact, since Adams’ publication, this argument has been subject to extensive criticism in the philosophical literature. So much so that today even Adams’ leading critics grant that it fails. Adams contended that moral obligations are, in fact, the commands of a loving and just God; therefore, it is possible for infanticide or theft to be right only if a fully informed, loving and just person could command things like infanticide and stealing. The assumption that this is possible seems dubious. The very reason Coyne cites examples such as infanticide and theft is because he considers them to be paradigms of conduct that no morally good person could ever knowingly entertain or endorse.
Coyne seems vaguely aware of the response, stating “Of course, you can argue that God would never sanction something like that because he’s a completely moral being, but then you’re still using some idea of morality that is independent of God.” Here he again falls into confusion. What his response shows is that people can have ideas about and recognise what counts as loving and just independently of their beliefs about God and his commands. Now this is true but this does not show that moral obligations can exist independently of the commands of a loving and just God. Coyne again fails to grasp the basic distinctions involved in discussions of God and morality.
I think Flannagan is wrong in his interpretation of Coyne’s argument. And I know that he is wrong about what Adam’s leading critics say about the validity of the arbitrariness objection that stems from the Euthyprho Dilemma. (One need only consult the work of Michael Martin, Erik Wielenberg, Mark C. Murphy, or even Richard Swinburne, to see that this is so). Regardless of what the academic consensus is, it is fairly easy to show that the arbitrariness objection is very powerful. But first, I want to address Flannagan’s misinterpretation of Coyne’s argument.
Coyne does not make the mistake that Flannagan accuses him of; he is not just saying that in order to judge God’s commands as moral or immoral we would have to have a moral sense that is independent of God. Rather, he is saying that we would need a standard of moral obligation that is independent of God. What Coyne has done is condense a bit of argumentative interaction between the purveyor of the Euthyphro objection and the defender of the divine command theory (DCT). One aspect of the Euthyphro objection is that, if the DCT is true, then morality is arbitrary. If the DCT is true, God can make any action (even something universally regarded as horrendous such as torturing small children) morally right just by commanding that we do it. But this conflicts strongly with our moral intuitions: it seems natural to believe that something as awful as torturing children could not possibly be morally right. But the DCT implies that this action, along with any act that causes unwarranted and horrendous suffering, could possibly be right (Note: the notion of possibility at use here is metaphysical possibility, not epistemic; more on this below.) One divine command theorist response to this is to say that a loving and moral God would never issue commands the require us to needlessly cause people to suffer (this is the response that Coyne mentions).
There are a few problems with this response. The most important (and the one that I think that Coyne had in mind) is that if we are to understand the reply to mean that a moral God would not issue immoral commands, then this in essence capitulates to the Euthyphro objection. That is to say, the response implies that there is a standard of morality that is independent of God against which he and his commands can be judged. But if morality is independent of God, then the DCT is false.
Consider: If God’s commands are the standard of right and wrong, then it makes no sense to say that one of his commands is immoral. Say he commands that every person kills at least one dog in their lifetime just for fun. If his commands establish the moral facts, that, e.g., an action is morally right (or wrong, as the case may be), then his command that we kill a dog establishes that killing dogs is obligatory. And it makes no sense to say that this command is immoral because killing dogs is morally wrong. On the DCT, under this scenario, killing dogs would be morally obligatory, full stop, just because God commanded that we do it. Thus, if the DCT is true, it is logically impossible for God to command us to do something that it would be morally wrong for us to do. The fact that God commanded us to do it establishes that it is morally right. The very important upshot of this for the purposes of the current discussion is that, on the DCT it is a logically necessary fact that every action that God commands us to do is a morally right action.
So now, if we say that God is a morally good being and that therefore he won’t issue immoral commands, we are assuming that there is a standard of morality that is independent of God. For according to what standard are God’s commands to be judged? We just saw that on the DCT, it is logically impossible for God to command us to perform an action that is immoral; but that is just because an action is morally right just in virtue of God’s commanding it. And this means that no matter what commands God issues, including that we kill dogs or torture children, those things would be morally right. So, if we want to say that God won’t issue those kinds of commands because he is moral, then we have to assume some standard, independent of God, according to which an act can be judged as moral or immoral. And this means that we would have to reject the DCT.
This is the point that Coyne was making when he said, “you can argue that God would never sanction something like that because he’s a completely moral being, but then you’re still using some idea of morality that is independent of God.”
Notice that this has nothing to do with appealing to a moral sense that is independent of God. The point is a logical one and does not depend on us having a moral sense or on there actually being genuine moral value. So I think Flannagan just misinterprets the gist of Coyne’s objection in the above quoted passage.
In any event, as Flannagan indicated, the debate does not end here because the divine command theorist may concede the point but still insist that all he needs is that God is all-loving, and he will get the same consequence (or at least one that is close enough); namely that God will not issue commands that require us to cause horrible pain and suffering (or do anything that we all agree would be horrendous). If developed in the appropriate direction, this reply can lead to a fully developed response to the arbitrariness objection. That response goes something like this: “God is necessarily an all-loving being. The commands that he issues flow naturally from his essential nature. Thus it would be impossible for an all-loving being to issue commands to kill, maim, or unjustly harm. So, in fact, it is not possible, on the DCT, that torturing children is morally right because, on the DCT, it is not possible for God to issue a command that we torture children.”
There are two problems with this response. The first problem is that when we are talking about what is metaphysically possible, we are talking about what can happen, not what will happen. So, if I want to know whether it is possible (in the relevant sense) for my friend to jump off of the Empire State building, I need to know only whether he can do it. It is irrelevant to this question whether or not my friend will do it. He may be an unusually content, satisfied, and happy person by nature who has absolutely no inclination toward suicide. I may conclude therefore, that he will not jump from the Empire State building. But it remains the case that he can do it. Similarly, we may know with certainty that an all-loving being will not issue a command to torture children, but, given that he is omnipotent, it remains the case that he can issue such a command. And if he can do it, then it is possible for him to do it. So, it is possible for an all-loving God to command that we torture kids and thus, on the DCT, it is possible that torturing kids is right.
But even if we could somehow respond to this concern, there is still a second problem. This problem stems not from a concern about what it is possible for God to do, but what is possible period. Consider:
The following is possible:
(A) There exists an all-powerful creator that enjoys watching sentient beings suffer.
As I’ve done in the past, let’s call this horrible deity, ‘Asura.’
Given that (A) is possible, the following is also possible:
(T) Asura commands that parents torture their babies.
To translate this into possible world semantics, we’ll say that there is a possible world (call it WA) in which (A) and (T) are true. If the DCT is true, it follows that in WA the following is true:
(O) Torturing babies is morally obligatory for parents.
What all of this means is that it is possible that it is obligatory to torture babies. And it’s important to note that I am not saying that it is epistemically possible, that for all we know torturing babies is obligatory (on the contrary, I think we know that torturing babies is wrong). Rather, I am saying that, if the DCT is true, then it follows that it is metaphysically possible that torturing babies is the right thing to do.
There are two relevant conclusions to draw from this: First, it shows that the arbitrariness objection cannot be answered via the claim that God is necessarily a loving being. Second, it demonstrates once again that the DCT has consequences that are fundamentally contrary to our moral intuitions. We cannot imagine that torturing babies could be right. Torturing babies is wrong everywhere, every time, in all possible worlds. That is to say, torturing babies is necessarily wrong. Since it implies that it is possible for torturing babies to be obligatory, the DCT conflicts strongly with our moral intuitions.
So, contrary to Flannagan’s dismissal of it, the arbitrariness objection to the divine command theory is very much alive.
My concern with Theism is not so much that it is false. It is false, but so is the belief in Bigfoot. The problem with Theism is that it distorts our perception of reality, it blinds us to deeply important aspects of our world and ourselves.
In this post I’ll explore an example of what I am getting at. And while it is true that not all theists fall victim to the distortion that I will describe, the example is illustrative nonetheless.
The example concerns theistic ethics, in particular the epistemological problem with the divine command theory. Briefly, the problem is that if the divine command theory is true, then given some plausible assumptions, we can never (or very rarely) have knowledge of what is right and wrong. If what is right is constituted by what God commands, then we cannot know what we ought to do unless we know what God has commanded. But how can we know this? We don’t hear a voice from the heavens saying, “don’t hurt one another” and even if we did, how would we know that it is God’s voice? Perhaps the guidelines written in some religious text are indicative of God’s commands. But it is equally (actually more) likely that these texts are culturally conditioned. Whether or not we believe that it is reasonable to believe that God inspired the Bible, it is at least as reasonable to doubt that He did. And if we can’t be sure, then we can’t be sure what God expects of us.
So this is the first distorting effect: Instead of proceeding rationally into an inquiry concerning morality, the divine command theory says that we need to consult an unseen supernatural deity. Now, without the divine commander, how can we proceed? Without God we can only rely on our own intuition, our reason, and the insights and arguments of thoughtful and insightful people from across the ages. But this actually gets us pretty far. Whatever you may think of his account of morality, Kant’s investigation into the concept of absolute duty is extremely insightful. An appreciation of the works of people from such diverse philosophical perspective as Buddhism, Utilitarianism, Judaism, Kantianism, (too name just a few) agree that morality is specifically concerned with how we treat others. The Buddha, Gandhi, Tolstoy, Schopenhauer, Mill, Confucius, and many more all agreed that morality requires that we treat the interests of others as in some sense equal to our own.
So we can gain important insight into the requirements of morality without worrying about God. Or so it would be if the divine command theory is false. Because the divine command theory tells us that we cannot know anything about what is morally required until we know what God has commanded. It is this idea that involves the distortion of reality I am talking about.
The truth is that we don’t need to know what God commands to know, for example, that hurting others just for fun is wrong. Indeed, out natural moral commitments are so strong that if any one of us (even a divine command theorist) found himself in the position of believing that God has commanded him to kill someone who does not deserve it, the only reasonable response would be to doubt that God had really issued this command.
Abraham, for example, should have told God (or, rather, the being who claimed to be God) that since God is a just being and since it is wrong to kill a young boy who does not deserve it, the fact that He has commanded him to kill Isaac is actually evidence that He is not God.
Philip Quinn disagrees with this conclusion. In a paper called “God and Morality,” Quinn argues that
It is therefore within God’s power to give Abraham a sign that would make him certain that he has been commanded to kill his son. Suppose, for example, that one night, in the twinkling of an eye, the stars in the sky are rearranged to spell out the sentence “ABRAHAM, SACRIFICE ISAAC!” Abraham observes this transformation of the heavens. Observers all over the world, some of whom do not even know English, testify that they now see this patter in the night sky, and Abraham learns of this testimony and uses it to rule out the possibility that he is hallucinating. . . In such circumstances, it seems to me, Abraham would be crazy not to believe that he had been divinely commanded to kill his son.
This argument suffers what I have previously called a stunning failure of imagination. Surely Quinn must admit the possibility that other very powerful beings exist that might want to get us to commit horrible acts. It would be reasonable for Abraham to believe that someone (someone very powerful) wants him to kill his son, but there is no way for Abraham to know that God has so commanded him. Consider the following four explanations for Abraham’s experience:
Explanation (G): God wants me to kill Isaac so He has rearranged the stars to spell out “Abraham, kill your son. –From God”
Explanation (S): Satan wants me to believe that God wants me to kill Isaac and so he has rearranged the stars to make it look like God is telling me to do so.
Explanation (E): Some other sadistic supernatural and very powerful entity wants me to believe that God wants me to kill Isaac and so he has rearranged the stars to make it look like God is telling me to do so.
Explanation (A): An omnipotent evil deity (who I have previously called Asura) wants me to kill my son and so He has rearranged the stars to spell out “Abraham, kill your son.—From God.”
There is no means to adjudicate between explanations G, S, E, or A. Given the evidence, all four are equally likely. So it is just false that if Abraham saw the stars rearrange and spell out, “Abraham, kill your son.—God” that he would be foolish not to conclude that God wants him to kill Isaac. It would be just as reasonable to conclude that Satan or some very powerful deity is trying to fool him. So how is Abraham to decide? He can just decide to believe, on faith that none of S, E, A or any other alternative to G is true, and that he has been commanded by God to kill his son. But this will be a leap over his natural moral inclinations. Alternatively, he could decide the issue in just the way that a non-theist would: he could conclude that he is so committed to the notion that it would be wrong to kill Isaac that the being who is commanding him to do so is not worth worshipping or obeying. But this would be to acknowledge the failure of the divine command theory to guide our actions.
And this is the key point: A non-theist can rest on his/her own experience of reality (including moral reality) and insist that it could not possible be morally acceptable to kill a young boy who does not deserve it. But a theist who accepts the divine command theory cannot give this kind of priority to his/her own experience. Such a person must be willing to subvert her own deeply held moral commitments to the will of God (in whatever way the will of that being reveals itself).
One aspect of religion that I think should be somewhat surprising is the conjunction of two seemingly unrelated aspects: that of wonder or awe at the power, beauty, and mystery of the universe and the feeling of being morally compelled to engage in certain behaviors (and to avoid others). Why should reverence be tied to morality?
In the first chapter of The God Delusion, Richard Dawkins distinguishes the object of his criticism, which he sometimes refers to as ”supernatural religion,’ from his own religious or spiritual sensibilities, a perspective that he calls Einsteinian religion. Einstein often used the word ‘God’ when talking about his fundamental appreciation of the power and mystery of the world. (Dawkins thinks that Einstein’s choice of terminology is regrettable since Einstein manifestly did not believe in a personal supernatural deity.) Famously, Einstein said, “I believe in Spinoza’s God who reveals himself in the orderly harmony of what exists, not in a God who concerns himself with fates and actions of human beings.”
Dawkins wants to simultaneously endorse the “pantheistic reverence” of Einstein and insist that such reverence does not entail a belief in anything supernatural. Dawkins is certainly right about this; the feelings of awe and wonder so well-articulated by Dawkins, Carl Sagan and other scientists do not have any obvious theistic implications. And I agree that a naturalist can be religious in this sense and not believe in anything supernatural.
What is conspicuously absent in Dawkins analysis, however, is any recognition of the other side of religious feeling; the sense that what we stand in awe of has some kind of legitimate authority over how we live our lives; that we are compelled by some source of authority outside of ourselves to change for the better–to bring our activities, thoughts, and emotions in line with the objective standard of Goodness, Righteousness, and Justice.
Perhaps because it is easier for conscious beings to understand other conscious beings, it is natural for humans to understand both of these aspects (awe and duty) in an anthropomorphic way. Theism is the view that the ultimate source of beauty, power, and creation is a person (a special kind of very powerful person, but a person nonetheless); and this view is coupled to the understanding of morality as the dictate of Divine Will. This deep connection between the feelings of awe and obligation would naturally lead a theist to be very suspicious of Dawkins and Einsteins religious sensitivities. The natural question to ask Dawkins would be whether that which he reveres in nature holds any ethical power over us. Does the feeling of transcendent wonder at the glory of the universe generate, as a matter of necessity, any sense of obligation in oneself toward the universe and its parts (or the transcendent glory)? There is no doubt that Dawkins does feel the compulsion of objective morality; he rightly points out that an atheist can recognize the power of objective moral values. The question is whether this appreciation of morality is connected to his feelings of wonder, awe, and reverence for the natural world.
Of course I believe that the Divine Command Theory is a failed understanding of the source of moral authority; the idea that moral obligation can be tied to divine will is as deeply flawed as the parallel view that the source of logical entailment could be found in the will of God. Nonetheless it remains that case that genuine religious feeling seems to involve not just awe and reverence but also an understanding that proper reverence requires us to examine ourselves and improve ourselves, to bring our behavior, thoughts, and values in line with an ultimate and external standard. This is why one of the tests of genuine religious experience is whether that experience brings about a change in attitude and behavior.
However, that these two feelings should be connected remains somewhat of a mystery to me: Why should an appreciation of ultimate reality entail a change in myself? I’ll leave that question for next time.
I’ve been reading a new collection called Is Goodness without God Good Enough? (edited by Robert K. Garcia and Nathan L. King). The collection begins with a debate between Paul Kurtz and William Lane Craig (which bears the same title as the book) and includes several essays inspired by the debate topic as well as closing comments by Kurtz and Craig. It is a nice collection with some good articles (especially one by Mark C. Murphy called “Theism, Atheism, and the Explanation of Moral Value”).
As expected, Craig defends the theses that (I) if theism is true, then we have a sound foundation for morality and (II) if theism is false, then we do not have a sound foundation for morality. While reading through Craig’s arguments I was struck by something that often occurs to me when I read modern apologists. There is a certain form of argument that is incredibly problematic and yet is often appealed to by apologists (most notably those of the presuppositionalist school). This kind of argument begins by pointing out some allegedly difficult-to-account-for phenomenon(morality, say, or meaning, or even consciousness, or the very existence of the universe itself). The apologetic move is to then assert that this phenomenon, whatever it is, cannot be explained under the assumption of a naturalistic universe. If all that exists is matter and the void, they claim, then it is not possible for there to be genuine morality (or ultimate meaning in life, or veridical beliefs, etc). However, if God exists, then we can account for this stuff (we can have real meaning, objective moral values, etc.), or so the argument goes.
The problem is that there is a great big gaping hole here: we have no explanation for how God is able to produce (or realize, or bring into existence, or sustain, pick you favorite expression) the thing the existence of which, we supposedly agreed, was difficult to explain. We just have this bare assertion that with God we can have what it is impossible to have without God. But how does God do it? How does God’s existence help us account for it?
Craig and others apparently find the ethical dimension of reality to be rather difficult to account for. So difficult that it requires intervention from a non-natural order. But what is wanting, on Craig’s account, is an explanation for how the non-natural realm can accomplish what the natural realm, left to its own devices, cannot. What is it about God and God’s nature that enables Him to ground ethical principles? What does God have that the universe does not? Unless we know this, then how can we be in a position to claim that if God does not exist, then there is no sound foundation for morality?
One would hope that Craig would see this hole and offer some kind of argument for the conclusion that if God exists, then objective moral values exist. But in fact he offers nothing of the kind. Indeed, he seems to think that this conclusion is so obvious that there is no need to argue for it. He says, “The first contention, that if theism is true, we have a sound foundation for morality, should not really be a point of controversy. Even nihilists will generally concede this conditional claim.” (p. 168)
At another point he says a bit more: “On the theistic view, objective moral values are rooted in God. He is the locus and source of moral value. God’s own holy and loving nature supplies the absolute standard against which all actions are measured.” (p. 30)
The vacuousness of this is hard to overstate. True, if God exists then He has a nature (and maybe its all-loving and all that), but I also exist and I also have a nature that is very loving (if I do say so myself) [and I have the added virtue that you don't need to have faith that I exist]. How is it that God’s nature supplies the absolute standard against which actions are judged while my nature (or the nature of any other person) cannot supply this standard? Again, what is so special about God? How does His nature do it?
To really see just how vacuous Craig’s theistic account of morality is, imagine an atheist said the following: “On the atheistic view, objective moral values are rooted in the universe. It is the locus and source of moral value. The loving nature of the loving sentient beings in the universe provides the absolute standard against which all actions are judged.”
This is completely empty as an account of moral value. It gives us no idea, really, where morality comes from; it offers no compelling metaphysic grounding of objective moral values. But what goes for the atheistic version must also go for Craig’s theistic account.