Knowing God By Way of Causality, Parts 1-3

Knowing God By Way of Causality, Part 1

Since God is the initial cause of everything, then we can make some reasonable conclusions when we see God working in human affairs.  For example, if we see a demonstration of His power, and since He is the cause of power, then we attribute to him all power (Omnipotence).

If we see a demonstration of His wisdom and knowledge (look at how the world has advanced over the centuries, in Medicine, science and technology), and since we know what God is the source and cause of all knowledge and wisdom, then we attribute to him all knowledge (Omniscience).

If we see a demonstrations of God’s ability to be and see two or more places at the same time (satellite image), and since we know that God is the source of this, for how else would man even create such a thing (remember, man is created in God’s image and likeness – Gen. 1:26), then we can attribute to God the ability to be everywhere and see everywhere at the same time (Omnipresence). 

Therefore, as God reveals Himself to men in His actions, and we see the effects of these actions, then we ascribe to God such attributes in its greatest degree.

You ask, “But Pastor Rich, what about evil?  Since man does evil, should this also be traced back to God as the first cause?”  No.  The Bible says that “God is light and in Him is no darkness at all” (1 John 1:5).

End of Part 1

Knowing God By Way of Causality, Part 2

We see by way of negation that God does not have our limitations. We ascribe to God the perfections of everything that we see and have that’s good, and causality all of the influences that are at work in human existence we ascribe in their ultimate degree to God – in this way we may know God (however limited) apart from the Scriptures.   This is one of the general revelations that renders all men “without excuse” (Rom. 1:20).  This method of knowing God is a method that even men who have no contact with the God of the Scriptures acknowledge.

For example, in fetishism, that is the worship of God by means of fetishes (the belief that certain objects have supernatural powers), always the worshiper regards his life as belonging to the object that he worships. In other words, when he bows down before an idol, he attributes to the idol certain characteristics of his life. He recognizes that he has a derived life.

Therefore, by a law of nature we recognize that what is true of us (in a noble and good sense) is ultimately true of God, but true of Him in the exalted sense, for we belong to Him and are created in His image (Gen. 1:26).  That’s part of our being. It’s something that God has planted within us. It’s one of those intuitive things that we just know because we bare the marks of the Creator.   

Secondly, our moral nature demands that we approach and understand God in this way. For example, our moral nature thinks of a God as a person. We think of a person as someone who knows, who wills, who acts. That is the way we think of God. And because we do think of God that way then if we know anything, or if we can know anything, then God must be that way as well.

Of course if God is not that way then we cannot know anything. And so there is no point in talking about anything else. But if our senses are reliable then that is the way in which we know Him through general revelation. If our moral nature recognizes that he’s a person who knows, who wills and who acts, so must He be.

End of Part 2

Knowing God By Way of Causality, Part 3

Since God is the initial cause of everything, then we can make some reasonable conclusions when we see God working in human affairs. 

We can make some logical conclusions about God by focusing in on ourselves – people all of whom have been created in His image (Gen. 1:26).

First, one area of focus is the intellectual side of man. If man knows anything, then God knows it more infinitely.  If man thinks, God thinks. If man reasons, God reasons, etc.

Second, another area of focus is on the moral behavior of man. Since we are “persons,” (created in God’s image) so is God a person. Since we are persons with a moral compass – knowing the difference between right and wrong, God is the same way but more infinitely.

Third, our spiritual nature demands a personal God. When we think of God we think of a person who will hear our prayers. Who will listen to our confessions. Who will pay attention to the praise that we render to him.

Theologian Paul Tillich, speaks of God as “the ground of our being.” However, nobody should go around and worship the ground of being!  We don’t bow down before God on our knees and say, “O dear ground of being.” We naturally think of a person who will hear our prayers, who will listen to our confessions, who will hear our praises. We do not get down on our knees and thank the law of gravity for anything.

In other words, basic to our spiritual nature is the concept that there is a personal God. If we have a spiritual nature at all, and if we can know anything at all then God must be like that. If we say, “He’s not like that,” then we can never know anything. 

There’s no use to talk about knowing anything. So this is the way that we naturally think. This appears to be universal among men, with exception. Often times you will find men who want to deny this and deny it for a particular reason. But generally this knowledge is universal and necessary and yes it must be, if we know anything.

All I am trying to show is that even without the Bible telling us all that we need to know about God in this life, just by focusing in on one aspect of God’s creation – man, the theological conclusions by way of causality is enough to render all men, standing before God “without excuse” (Rom. 1:20).

Now this is just “general” revelation (nature itself).  Add to this “special” revelation (the hearing of God’s Word, the Bible), many are held even more accountable.

End of Series