Western Concepts of God
Dr. Brian Morley
Western concepts of God have ranged from the detached transcendent demiurge
of Aristotle to the pantheism of Spinoza. Nevertheless, much of western thought
about God has fallen within some broad form of theism. Theism is the view that
God is unlimited with regard to knowledge (omniscience), power (omnipotence),
extension (omnipresence), and moral perfection; and is the creator and sustainer
of the universe. Though regarded as sexless, God has traditionally been referred to
by the masculine pronoun. Concepts of God in philosophy are entwined with
concepts of God in religion. This is most obvious in figures like Augustine and
Aquinas, who sought to bring more rigor and consistency to concepts found in
religion. Others, like Leibniz and Hegel, interacted constructively and deeply with
religious concepts. Even those like Hume and Nietzsche, who criticized the concept
of God, dealt with religious concepts. While Western philosophy has interfaced
most obviously with Christianity, Judaism and Islam have had some influence. The
orthodox forms of all three religions have embraced theism, though each religion
has also yielded a wide array of other views. Philosophy has shown a similar
variety. For example, with regard to the initiating cause of the world, Plato and
Aristotle held God to be the crafter of uncreated matter. Plotinus regarded matter
as emanating from God. Spinoza, departing from his judaistic roots, held God to be
identical with the universe, while Hegel came to a similar view by reinterpreting
Christianity. Issues related to Western concepts of God include the nature of divine
attributes and how they can be known, if or how that knowledge can be
communicated, the relation between such knowledge and logic, the nature of divine
causality, and the relation between the divine and the human will.
A. Sources of Western Concepts of God
Sources of western concepts of the divine have been threefold: experience,
revelation, and reason. Reported experiences of God are remarkably varied and
have produced equally varied concepts of the divine being. Experiences can be
occasioned by something external and universally available, such as the starry sky,
or by something external and private, such as a burning bush. Experiences can be
internal and effable, such as a vision, or internal and ineffable, as is claimed by
some mystics. Revelation can be linked to religious experience or a type of it, both
for the person originally receiving it and the one merely accepting it as
authoritative. Those who accept its authority typically regard it as a source of
concepts of the divine that are more detailed and more accurate than could be
obtained by other means. Increasingly, the modern focus has been on the
complexities of the process of interpretation (philosophical hermeneutics) and the
extent to which it is necessarily subjective. Revelation can be intentionally
unconnected to reason such that it is accepted on bare faith (fideism; cf.
Kierkegaard), or at the other extreme, can be grounded in reason in that it is
accepted because and only insofar as it is reasonable (cf., Locke). Reason has
been taken as ancillary to religious experience and revelation, or on other
accounts, as independent and the sole reliable source of concepts of God.
Each of the three sources of concepts of God has had those who regard it as the
sole reliable basis of our idea of the divine. By contrast, others have regarded two
or three of the sources as interdependent and mutually reinforcing. Regardless of
these differing approaches, theism broadly construed has been a dominant theme
for much of the history of Western thought.
B. Historical Overview
1. Greeks
At the dawn of philosophy, the Ionian Greeks sought to understand the true nature
of the cosmos and its manifestations of both change and permanence. To
Heraclitus, all was change and nothing endured, whereas to Parmenedes, all change
was apparent. The Pythagorians found order and permanence in mathematics,
giving it religious significance as ultimate being. The Stoics identified order with
divine reason.
To Plato, God is transcendent-the highest and most perfect being-and one who
uses eternal forms, or archetypes, to fashion a universe that is eternal and
uncreated. The order and purpose he gives the universe is limited by the
imperfections inherent in material. Flaws are therefore real and exist in the
universe; they are not merely higher divine purposes misunderstood by humans.
God is not the author of everything because some things are evil. We can infer that
God is the author of the punishments of the wicked because those punishments
benefit the wicked. God, being good, is also unchangeable since any change would
be for the worse. For Plato, this does not mean (as some later Christian thought
held) that God is the ground of moral goodness; rather, whatever is good is good
in an of itself. God must be a first cause and a self-moved mover otherwise there
will be an infinite regress to causes of causes. Plato is not committed to
monotheism, but suggests for example that since planetary motion is uniform and
circular, and since such motion is the motion of reason, then a planet must be
driven by a rational soul. These souls that drive the planets could be called gods.
Aristotle made God passively responsible for change in the world in the sense that
all things seek divine perfection. God imbues all things with order and purpose, both
of which can be discovered and point to his (or its) divine existence. From those
contingent things we come to know universals, whereas God knows universals
prior to their existence in things. God, the highest being (though not a loving
being), engages in perfect contemplation of the most worthy object, which is
himself. He is thus unaware of the world and cares nothing for it, being an
unmoved mover. God as pure form is wholly immaterial, and as perfect he is
unchanging since he cannot become more perfect. This perfect and immutable God
is therefore the apex of being and knowledge. God must be eternal. That is
because time is eternal, and since there can be no time without change, change
must be eternal. And for change to be eternal the cause of change-the unmoved
mover-must also be eternal. To be eternal God must also be immaterial since only
immaterial things are immune from change. Additionally, as an immaterial being,
God is not extended in space.
The Neo-Platonic God of Plotinus (204/5-270 A.D.) is the source of the universe,
which is the inevitable overflow of divinity. In that overflow, the universe comes
out of God (ex deo) in a timeless process. It does not come by creation because
that would entail consciousness and will, which Plotinus claimed would limit God.
The first emanation out of God (nous) is the highest, successive emanations being
less and less real. Finally, evil is matter with no form at all, and as such has no
positive existence. God is an impersonal It who can be described only in terms of
what he is not. This negative way of describing God (the via negativa) survived
well into the middle ages. Though God is beyond description, Plotinus (perhaps
paradoxically) asserted a number of things, such as that virtue and truth inhere in
God. Because for Plotinus God cannot be reached intellectually, union with the
divine is ecstatic and mystical. His thought influenced a number of Christian
mystics, such as Meister Eckhart (1260-1327).
2. Early Christian Thought
Early Christians regarded Greek religion as holding views unworthy of God, but they
were divided as to Greek philosophy. Christian philosopher Justin Martyr (c. 100-c.
165) saw Christianity as compatible with the highest and best Greek thought,
whereas Tertullian (c. 160-c. 225) dismissed philosophy, saying that Jerusalem
(faith) could have nothing to do with Athens (philosophy).
Having been born out of Judaism, Christianity was unambiguously monotheistic and
affirmed that God created the material of the universe out of nothing (ex nihilo).
But it also affirmed the Trinity as multiplicity within unity, a view it regarded as
implicit in Judaism.
Consistent with theism, Augustine (354-430) regarded God as omniscient,
omnipotent, omnipresent, morally good, the creator (ex nihilo) and sustainer of
the universe. Despite these multiple descriptors, God is uniquely simple. Being
entirely free, he did not have to create, but did so as an act of love. As his creation,
it reflects his mind. Time and space began at creation, and everything in creation is
good. Evil is uncreated, being a lack of good and without positive existence.
Though God is not responsible for evil even it has a purpose: to show forth what is
good, especially what is good within God. Augustine developed a theme found as
early as Plato, Aristotle, and Zeno of Citium, that God is a perfect being. After
enumerating a hierarchy of excellencies (things to be "preferred") Augustine affirms
that God "lives in the highest sense" and is "the most powerful, most righteous,
most beautiful, most good, most blessed" (On the Trinity, XV, 4). When we think
of God, we "attempt to conceive something than which nothing more excellent or
sublime exists" (Christian Doctrine, I, 7, 7). But where Aristotle concluded that the
greatest being must be aware only of himself, Augustine emphasized an opposite
and