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John Hare’s God’s Command, 6.2.2., “Al-Ash’ari”

 summary by David Baggett

Of al-Ash’ari’s ten objections to the Mu’tazilites, three have to do with the matters discussed here (human freedom). The Mu’tazilites assert that human beings create evil, they think that God may wish what is not and that what He does not wish may be, and they think that they alone, and not their Lord, have power over their works. Al-Ash’ari responds that he who doesn’t will the existence of anything except what exists, and nothing exists except what he wills, and nothing is remote from his will, is the worthier of the attribute of divinity. If there are under His authority the existence of things of which He disapproves, this shows an attribute of weakness and poverty. Such a being would be weak in comparison with the sovereign omnipotent God of the tradition.

It’s tempting to think of al-Ash’ari as privileging God’s omnipotence over God’s justice, but this is not how he sees it. He is completely convinced of God’s justice (though he thinks we have to be careful not to think it is the same thing as human justice), and he’s convinced that we are responsible for our actions, and that God rightly holds us responsible. To understand this, we need to describe his notion of “acquisition.” This is the view that a single act can both be created by God and “acquired” or performed by a human being. We can distinguish between the one who lies, who is not the one who makes the act as it really is, and the one who makes it as it really is (namely, God) who does not lie. Similarly, we can make the distinction familiar from experience between cases of casual constraint and cases where we have the power to act, and so responsibility for our action. Al-Ash’ari calls these two cases “necessary motion” and “acquired motion,” and he gives the examples of shaking from palsy or shivering from fever, for the first case, and coming and going or approaching and receding, for the second.

We can ask al-Ash’ari whether God creates evil (or wrong). The answer is not straightforward. Has not God, then, created the injustice of creatures? Al-Ash’ari replies that God created it as their injustice, not as His. But then we deny that God is unjust? Al-Ash’ari replies that one who’s unjust is not unjust because he makes injustice as another’s injustice and not as his. The same reply comes with the question about whether God creates evil and whether God creates lying. God creates evil for another, and lying for another, but God Himself can’t do evil, or lie. Does this mean that God has decreed and determined acts of disobedience? Here al-Ash’ari makes another distinction, between decreed and determined acts of disobedience in the sense that He has commanded them. This is the difference Hare identified in Chapter 2 between two different kinds of prescriptions, namely, “precepts” (or “prohibitions”) and “directly effective commands.”

Someone might worry about God’s commanding things when God does not provide the recipients of the command with the power to carry it out. The interlocutor asks, “Has not God charged the unbeliever with the duty of believing?” Al-Ash’ari answers that He has. But this does not mean that God has given the unbeliever the power of believing, because, if God had given that power, the unbeliever would believe. It seems to follow that God enjoins on him an obligation that he cannot fulfill. Here, al-Ash’ari makes another distinction. Strictly, an inability is an inability both for some act and for its contrary. A stone has the inability to believe, because this inability is also an inability to disbelieve. But the unbeliever has the ability to disbelieve, and so does not strictly have the inability to believe. Al-Ash’ari considers an objection to this account of inability: namely, that he has denied that a power is for an act and its contrary. How can he deny this of powers and affirm it of inabilities? The reason is that, on al-Ash’ari’s conception of power and inability, they are necessarily concurrent with their exercise. The exercise of the inability both for the act and the contrary (to believe and to disbelieve) makes sense (as in the case of the stone). But the exercise of the power both for the act and the contrary does not make sense. It would require a thing to have two contrary attributes at the same time. His opponent could try to reverse the argument and say that it is obvious we have the power both to act and not to act, and so a power can’t be necessarily concurrent with its exercise. This dialectic will continue with the next section (on al-Maturidi).


John Hare’s God’s Command, 6.2.1, “Human Freedom”

summary by David Baggett

Hare now takes up the same three figures, but in relation to the different question whether human beings have freedom of choice in what they do, or whether our actions are only the product of divine causation. This question is the subject of prolonged discussion by all three, but we will focus on material that has implications for the relation between divine command and human obligation.

6.2.1: “’Abd al-Jabbar”

Al-Jabbar starts from the premise that it is irrational to assign an obligation to perform an act, unless the addressee is capable, or has the power to perform it, in order to be considered truly his action. The maxim that it is bad or irrational to impose unbearable obligations is taken from the Qur’an. What kind of power are we talking about? Two things are important to say about it: it has to precede the act and it has to be a power over opposites—that is, a power to perform an action or its opposite. It’s humans who do the wrong that create it. God does have the power to do wrong, but it is impious to think He does it, and there is no reason to think He does it.

Al-Jabbar uses a distinction here that descends from Aristotle’s discussion of the “mixed” cases of voluntary action in the Nicomachean Ethics, which was available in Arabic, though he reaches a slightly different conclusion from Aristotle about praise and blame. Aristotle holds that an action is involuntary if it is done either by force or by ignorance, and it is done by force if the origin of the action is outside the agent. But there are three kinds of mixed cases of “force.” One is where the action is done from fear of greater evils—like acting under a threat to one’s family. Such a case is “mixed” because it resembles both the voluntary and the involuntary, but Aristotle says it’s more like the voluntary. The second case is where one receives not praise or blame, but pardon, when one does what he ought not under pressure which overstrains human nature, and which no one could withstand. The third case is where the action is so base that no one could be forced to do it, like matricide.

Al-Jabbar extends Aristotle’s treatment of the third kind of case (like matricide) to cover all actions wrong in themselves (a category Aristotle does not have). He agrees with Aristotle’s assessment that in some mixed cases we do not receive praise and blame, but he says this not about cases of pressure that overstrains human nature (where Aristotle says we receive pardon), but about all cases where we are motivated by self-preservation. Again, this is because he has a category Aristotle does not have, that of actions to benefit others without reference to oneself, which do deserve praise. Finally, he reflects Aristotle’s point about the pleasant and the noble (which for Aristotle are ingredients of the agent’s own eudaimonia), but he says, not that we can’t be compelled by them, but that we should not be praised for pursuing them as our own advantage. Each of these three changes to Aristotle is highly illuminating about the structure of the Mu’tazilite’s thought as a whole, which denies eudaimonism and embraces the view that we can be moved by what is good in itself, independent of our own advantage.

Al-Jabbar has a complex picture of desire, motivation, and will. The central point for our purposes is that he is concerned to deny that there is any determining cause of our actions, either external or internal. He does not have, just as Aristotle does not have, a Kantian sense of “will,” in which it is the center of agency. If he had thought in the Kantian way, he might not have been so reluctant to posit an internal determining cause. But his notion, though rendered “will,” is closer to wanting than what Kant would call “willing.” One final point is that al-Jabbar holds that it is obvious that we have the relevant kind of power over our actions (a power that precedes the act, and that is a power both to act and not to act). In this way the Mu’tazilite resembles Scotus, and the resemblance is a deep one; the power over opposites is something we know from ordinary experience.

Image: “Quran” by Urganci. CC license. 

John Hare’s God’s Command, 6.1.2, “Al-Ash’ari”

 summary by David Baggett

Al-Ash’ari issues several criticisms of the Mu’tazilites, but we’ll focus on those relevant to DCT. According to one story, he was persuaded to attack them by three dreams in which Mohammed himself spoke to him and commanded him to defend Islam as it had traditionally been taught. In chapter seven of Kitab al-Luma, he answers the charge that God’s unjust in relation to unbelievers, since he wills their perversity. Basically his answer is that God is gracious to some and not to others, and it’s all justice on God’s part. It wouldn’t be wrong for God to do whatever he might choose. God is the Supreme Monarch, subject to no one, with no superior over him who can permit or command or chide or forbid or prescribe what he will do. So nothing can be wrong on the part of God.

Al-Ash’ari is committed to the view that there is no standard for wrongness among human beings other than God’s setting a bound or limit for us, and there is no one to set a bound or limit for God, so there is no such thing as a wrong that God could so.

The objector then asks whether this means that lying is wrong only because God has declared it to be wrong. Al-Ash’ari thinks yes. If God declared it to be right, it would be right. If God commanded it, no one could gainsay him. This does not mean, though, that God can lie. There is a difference, al-Ash’ari maintains, between what God can do and what God can command. Thus God can command us to pray and to be submissive, but this doesn’t mean that God can pray or be submissive. God can’t lie, but that is not because it is wrong, but simply because that is not a power God can have. It is like the power to be ignorant, which is another power God can’t have. (My thought: God can’t be submissive because of his perfection; but likewise God can’t command us to do irremediable evil because of his perfection. God’s commands are part of what he does; I think al-Ash’ari misconstrues the import of disanalogies between us and God.)

Al-Ash’ari holds that our human perception of what is wrong is a reception of God’s command, and not (as for the Mu’tazilites) a faculty of reason independent of revelation. This is a point about Mu’tazilite moral epistemology, and not their moral ontology. God controls who hears the command and who does not. Al-Ash’ari uses the Qur’an extensively to make this point. God hardens the hearts of the infidels.

He presents a dilemma to the Mu’tazilites. According to the Qur’an, knowledge of the command comes with a gift of power to the faithful. The dilemma is that the Mu’tazilites have to say whether God gives the infidels the same sort of gift. If they say no, they are no longer maintaining that we humans have the power to determine our acts. If they say yes, then they have to say how the “settlement” produces for the Prophet the state of being settled, but for the infidels it does not produce this. Al-Ash’ari’s conclusion is that, since it does not produce this result, this means the divine settlement is not given to them.

His critics may quote the Qur’an to the effect that it gives guidance both to the infidels and to the faithful. But such a verse, al-Ash’ari claims, has particular meaning. Elsewhere it says it doesn’t guide the infidels, and the Qur’an doesn’t contradict itself. So the particular interpretation is justified. His principle of interpretation is that the Qur’an interprets itself, so that we can legitimately choose a particular meaning over a universal meaning if there are texts elsewhere that prohibit the universal meaning. One of the frequent refrains against the Mu’tazilites is that they are not careful about this principle of interpretation, and pick out verses independently of the sense of the text as a whole.

The next section will consider al-Maturidi’s attempt to stake out middle ground between al-Jabbar’s extreme natural law account and al-Ash’ari’s radical DCT.

Image: “Quran  4” by Themeplus. CC License. 

John Hare’s God’s Command, 6.1.1, Intrinsic Value, “‘Abd al-Jabbar,”

 summary by David Baggett

Hare begins by roughly translating al-Jabbar’s language of “hasan” and “qabih” as “right” and “wrong,” respectively, but this will introduce a strain in certain contexts. Hare then makes two qualifications: al-Jabbar doesn’t distinguish between two normative families of terms (value and obligation) the way Hare does. But he does have an account of obligation. The second qualification is to distinguish qabih (wrong) from “zulm,” meaning injustice, something a bit narrower.

Al-Jabbar defines “wrong” by connecting it to that which deserves blame, but there are two qualifications. An act can be wrong without a person being blamed—if the action is such that, if certain conditions held (like the person was awake), performing the action would have been blameworthy. Also, sometimes the wrongness of an action can be overridden by a greater or equal right-making property. The second qualification is that there is no such neutralizing or overriding right-making property in the act that deserves blame.

The contrary of wrongness is obligation, where the person who omits the act (if he’s able to do it) deserves blame. Distinguished from both wrong and obligation are two other kinds of right, the “merely right” and the “recommended.” Cases of the “merely right” are breathing the air or eating harmless food, where the agent doesn’t deserve praise or blame. But they’re not simply neutral, for they are good things to do (as we’d put it in English). Cases of the “recommended” are praying or fasting beyond what’s required, where the agent is praised for the act but would not be blamed for the omission. [Supererogatory?]

Al-Jabbar holds that the right and wrong acts distinguished in his system are evident to human reason in their right and wrong character. They are “known immediately,” independently of revelation. Revelation does indeed inform us of the obligations we already have, but these truths are known by reason when they are revealed, and this knowledge by reason is primary in justification. These standards that we learn from reason apply also to God. “The Eternal Glorious One is able to do what would be wrong if He did it.” Because God in fact only commands and does what is right (though he could do what is wrong), we can use these standards to judge what God is and is not commanding us to do.

Al-Jabbar claims that there are “aspects” by which wrong acts are wrong and right acts are right, and that we can discern these aspects with our reason. “Lying” and “wrongdoing” are aspects that necessarily bring wrong with them, on his account, unlike “injury,” which may bring wrong or right depending on the situation. He distinguishes between the aspect of an act and the genus of an act. The genus does not make an act wrong. Entering a house is a genus of act, as is bowing in prayer. But neither is necessarily right or necessarily wrong. But “injustice” is not a genus of act, because injustice is named together with the bad. But lying is an aspect, not a genus. Al-Jabbar holds that lying necessarily brings wrong with it, but he also holds that a small lie may be exempt from blame, on account of the good past deeds of the speaker and the amount of praise he has earned.

The aspect of injustice is not to be attributed to God’s acts, according to al-Jabbar, but not because there is some difference between aspects as ascribed to humans and to God. He allows that we might seem to judge God’s acts differently from our own, when, for example, we judge that his goodness is consistent with causing pain to children. But in fact there is a difference of circumstances here, because we are assuming that God compensates the children in the next life, and so in fact the same standard is being applied. A key difference between the three authors in this chapter is that they disagree about whether God could do something wrong, even if he does not in fact do so.

Two more preliminary matters: first, previous chapters assumed an affinity between natural law theory and eudaemonism. One value of studying Islamic medieval moral theology is that we can see a school where this pairing does not obtain. The Mu’tazilites, and al-Jabbar in particular, hold that the right in all of its aspects attracts us in itself, intrinsically, not because it leads to a benefit for us as agents of the action. Al-Jabbar recognize that his opponents will claim that people do not avoid injustice and lying intrinsically, but only because of some benefit to themselves. He replies that people will do wrong for the sake of some benefit, but they will do right without any benefit to themselves. Even a heartless man would warn a blind man against falling into a well. Al-Jabbar replies that it is possible to act without thinking about one’s own interest at all. [Seems right to me, contra Piper.]

hare god's commandSecond, al-Jabbar offers explicit arguments against divine command theory. DCT can be found in all three Abrahamic faiths, and it creates much the same difficulties in all three. Al-Jabbar offers at least seven arguments against it, and Hare presents four of them. The first is that commands do not imply obligation. Al-Jabbar quotes the Qur’an: “Surely God bids to justice and good doing and giving to kinsmen.” Al-Jabbar thinks such virtues are indicated by the command but not produced by it. This sort of objection is frequently made by those who can’t see what normativity is added by a command, even a divine one. Either, they think, the thing commanded is already right or it is not; the commanding can’t change it from one to the other, though it can inform us of a character that the act already has. (Hare had earlier rejected this view that reduces imperatives to an indicative indicating that someone wants something. Hare thinks the best response, on al-Jabbar’s own terms, is to point out that al-Jabbar has the concept of obligation, distinct from rightness, and that God’s command might make something right but not obligatory into what’s both. This wouldn’t involve the command making the action right, because it already is.)

On al-Jabbar’s second objection to DCT, the account of wrong as what is forbidden by God does not fit our normal language. We don’t say it’s forbidden of God to do evil, for example, even though it would be evil of him. Moreover, there are things that are virtuous and would still be virtuous even if God told us not to do them. [Here I think al-Jabbar’s mistake is rejecting DCT instead of God’s ability to issue such hideous commands. Hare’s response is similar but a bit different, saying God’s commands are based on what’s good. I resist that because on occasion it seems to me God’s command might be predicated on what’s less evil, not what’s good. Perhaps even God chooses to break a tie.]

Third, if DCT were right, we couldn’t know our obligations without knowing they were commanded by God. But al-Jabbar says the sane man knows his obligation even though he doesn’t know that there is a commander. (Hare’s reply is to punt to Adams’s reminder that we can distinguish between what a term for a characteristic means and what makes a thing have that characteristic.)

Fourth, DCT has a problem understanding the goodness of God. If we say God’s acts are not wrong because God is not commanded, we can’t say God’s acts are right either. But we need, and the Qur’an gives, standards of value intelligible to us in terms of which we can praise God for doing right. [Hare says one reply is to say that ‘good’ means “attracting us and deserving to attract us” (where both conditions are necessary), and that we can say that God and God’s acts are the paradigm case of what is good in this sense. My own reply to these last two objections would also punt to the ontology/epistemology distinction and their different orders.]

John Hare’s God’s Command, Chapter 6, “Divine Command in Some Medieval Islamic Thinkers,” Introduction

Summary by David Baggett:

This chapter is about the concept of divine command theory (DCT) in three medieval Islamic thinkers: al-Ash’ari, al-Maturidi, and ‘Abd al-Jabbar. Hare will argue that al-Maturidi takes a plausible mediating position between an extreme form of DCT (in al-Ash’ari) and an extreme form of natural-reason theory (in the Mu’tazilites, especially ‘Abd al-Jabbar). Despite reservations, Hare took up this part of the book because the concept of DCT is central outside the Christian tradition as well as within it, and there is a great deal to be learned from the comparison. Within medieval Islam, and within contemporary Jewish appropriations of medieval Judaism, there is very much the same range of options in understanding the relation between a sovereign God who gives us commands and our own reason, as we try to determine how to live our lives.

Hare is assuming, without arguing for it, that the three Abrahamic faiths worship the same God, though they say very different things about this God. He additionally argues that a useful side effect for a Christian of examining DCT in Judaism and Islam is that new light gets shed on areas of the Christian’s own faith that had tended to get obscured. Psalm 119, for example, acquires fresh meaning, and likewise doctrines of divine concurrence.

The chapter covers just three thinkers, and has no pretension to be talking about Islamic ethics as a whole. The scope is relatively modest, and Hare admits he’s on a big learning curve in this area. But he thinks there’s an obligation, if one thinks one has something useful to say about divine command, to relate this to the faith of over a billion people for whom divine command is a central concern. It is the confinement to a discussion of Christianity that requires justification, not the inclusion of a discussion of Islam.

This chapter locates al-Maturidi against the background of a dispute between Mu’tazilites and Ash’arites about three questions. The first is whether acts and persons have intrinsic value (or whether that value is to be understood only as a divine willing or commanding), and what kind of access we have to that value. The second question is whether human beings have freedom of choice in what they do, or whether our actions are only the product of divine causation. The third question is whether there is any proper use of human reason independent of divine revelation, or whether the proper use is only derivative from what we are given in the Qur’an and the Traditions.

There are many differences between Mu’tazilites (especially between the schools from Baghdad and from Basra), and this chapter relies mainly on the texts of ‘Abd al-Jabbar (from Basra, d. 1025), who gives the fullest account. Al-Ash’ari (d. 935) and al-Maturidi are roughly contemporaries, though there is no evidence that they met. They are both responding to Mu’tazilites, and indeed al-Ash’ari started off as a Mu’tazilite under the tutelage of al-Jubba’i of Basra (d. 915). ‘Abd al-Jabbar lived almost a hundred years after them, and they are therefore not responding to his version of the arguments (which is, in many cases, a refinement of them). Hare will start with the Mu’tazilite position, and continue with the Ash’arite response. He then locates al-Maturidi between the two, taking something from each side. But both al-Ash’ari and ‘Abd al-Jabbar also see themselves as taking middle positions, and indeed we should expect this because the Qur’an itself recommends this strategy [“Thus We have made you to be a community of the middle [road]” (2: 143).] Middle-ness is not itself truth-marking; everything depends on what the extremes are between which middle ground is being claimed. But Hare thinks it’s instructive to compare al-Maturidi’s middle ground with that of Duns Scotus.

Two other general comments will be helpful in what follows. First, understanding and interpreting law is chronologically antecedent in Islam to questions in theology (kalam) about the relation between divine command and human reason. Of the four main Sunni traditions or schools of jurisprudence (Hanafite, Shafi’ite, Hanbalite, and Malikite), al-Ash’ari comes out of the Shafi’ite school and al-Maturidi from the Hanafite school. The last of these is the school that gives the most leeway of the four to legal reasoning that is not itself derived from the Qur’an and the Traditions. The Hanbalite school, by contrast, is the most conservative in terms of the attempt to confine legal reasoning to what can be derived from the Qur’an and the Traditions. Al-Ash’ari constructs his own “middle” position as being between the Hanbalites and the Mu’tazilites.

hare god's commandThe second general point before we get to the three questions is that some influential secondary sources associate DCT in Islam with fundamentalism, and oppose it to enlightenment. The project of defending the Mu’tazilites within Islam is correspondingly seen as rescuing Islam from obscurantism and hostility to the modern world. But so far as the thesis of Hare’s book is correct, there is no conceptual requirement to connect DCT with fundamentalism, Christian or Muslim or Jewish. The term ‘fundamentalism’ is itself prejudicial here, but DCT can give us an account of the ground of human dignity in a way that simply making human dignity “a truth of reason” can’t. As a meta-ethical theory, DCT doesn’t tell us what the commands of God in fact are. But it gives no grounds for inferring that these commands will be any less or any more liberal than the prescriptions generated by the various versions of natural law. Having said that, Hare notes that it’s also true that a theory that has an honored place for both revelation and reason will find conversation with other traditions easier to sustain.

Seven Reasons Why Moral Apologetics Points to Christianity


By David Baggett

Various moral arguments for God’s existence are usually deployed for the purpose of arguing for the truth of God’s existence per se, but they strongly hint at a more specific conclusion. Namely, they are plausibly taken to be evidence that Christianity in particular is true. The claim isn’t that by moral apologetics alone one can somehow deduce all the aspects of special revelation contained in Christianity, but rather this: in light of Christianity having been revealed, moral arguments for God’s existence point quite naturally in its direction. The following list is far from exhaustive, but offers a few reasons to think this is so.

First, one of the great virtues of moral arguments for God’s existence is that they point not just to the existence of God, but to a God of a particular nature: a God who is morally perfect. A. C. Ewing once said that the source of the moral law is morally perfect. Such a notion is described in various ways: omnibenevolent, impeccable, essentially good, and the like. What does it look like when omnibenevolence takes on human form? Jesus is a powerful answer. Moral apologetics works best when it’s Christological.

Second, to conceive of God as essentially and perfectly loving requires some sort of account. The right account, again, isn’t the sort of idea that we’re able to generate on our own; we depend on special revelation to tell us what it is. But Christianity has provided us with an account of the divine nature that’s Trinitarian in nature. C. S. Lewis wrote in Mere Christianity, “All sorts of people are fond of repeating the Christian statement that ‘God is love’. But they seem not to notice that the words ‘God is love’ have no real meaning unless God contains at least two Persons. Love is something that one person has for another person. If God was a single person, then before the world was made, He was not love.” Moral apologetics works best when it’s Trinitarian.

Third, Christianity has a demonstrated track record historically in reaching people of every race and ethnicity, and every socioeconomic background, and radically transforming their lives. In a book chronicling the spiritual lives of various Christian saints called They Found the Secret can be found this description: “Out of discouragement and defeat they have come into victory. Out of weakness and weariness they have been made strong. Out of ineffectiveness and apparent uselessness they have become efficient and enthusiastic. The pattern seems to be self-centeredness, self-effort, increasing inner dissatisfaction and outer discouragement, a temptation to give it all up because there is no better way, and then finding the Spirit of God to be their strength, their guide, their confidence and companion—in a word, their life.” Moral apologetics works best when it’s individually transformational.

Fourth, Paul Copan speaks of an historical aspect of moral apologetics: the historical role played by Christ and his devoted followers to promote social justice. Morality demands deep cultural transformation too. Copan cites specific cultural developments that can be shown to have flowed from the Jewish-Christian worldview, leading to societies that are “progress-prone rather than progress-resistant,” including such signs of progress as the founding of modern science, poverty-diminishing free markets, equal rights for all before the law, religious liberty, women’s suffrage, human rights initiatives, and the abolition of slavery, widow-burning, and foot-binding.

Jürgen Habermas, who isn’t a Christian himself, writes the following: “Christianity has functioned for the normative self-understanding of modernity as more than just a precursor or a catalyst. Egalitarian universalism, from which sprang the ideas of freedom and a social solidarity, of an autonomous conduct of life and emancipation, the individual morality of conscience, human rights, and democracy, is the direct heir to the Judaic ethic of justice and the Christian ethic of love. This legacy, substantially unchanged, has been the object of continual critical appropriation and reinterpretation. To this day, there is no alternative to it. And in light of current challenges of a postnational constellation, we continue to draw on the substance of this heritage. Everything else is just idle postmodern talk.” Moral apologetics works best when it’s culturally transformative.

Fifth, Christianity holds out the hope for total moral transformation. Morality upholds a standard that all of us fall short of all the time, yet there’s nothing about morality that hints at accommodation or compromise. The right ultimate explanation of morality should be able to make sense of our aspirations for radical moral transformation, and even perfection as something more than a Pollyannaish pipedream. Christianity offers, by God’s grace through faith, moral hope instead of moral despair, forgiveness and liberation from guilt, and the prospect to be totally conformed to the image of Christ, in whom there’s no shadow of turning. The resurrection offers the prescription from both death and sin: abundant and everlasting life. Moral apologetics works best when it is soteriological (offering both forgiveness and transformation, both justification and sanctification).

Sixth, Christianity offers principled reason to think that the glory to come will not just outweigh, but definitely defeat, the worst evils of this world. Christian philosopher Marilyn Adams writes, “If Divine Goodness is infinite, if intimate relation to It is thus incommensurably good for created persons, then we have identified a good big enough to defeat horrors in every case.” Moral apologetics works best when it’s eschatological.

Seventh, Christianity gives compelling reasons to think that every person possesses infinite dignity and value. To be loved by God, the very archetype of all goodness—each of us differently, but all of us infinitely—and to have been made a person in his image is to possess greater worth than we can begin to imagine. And humanity isn’t just valuable in the aggregate, according to Christianity. Rather, each person is unique, each is loved by God, each is someone for whom Jesus suffered and died. And in the book of Revelation, for everyone who accepts God’s overtures of love, a white stone will reveal a unique name for each one of them—marking their distinctive relationship with God and vocation in him. Moral apologetics works best when it’s universal.

The way a labyrinthine maze of jumbled metal filings suddenly stands in symmetrical formation in response to the pull of a magnet, likewise the right organizing story—classical theism and orthodox Christianity—pulls all the moral pieces of evidence into alignment and allows a striking pattern to emerge.



John Hare’s God’s Command, 4.4.3, “The Good Promise-Keeper”

summary by David Baggett

For human natural goodness, Foot gives the example of an anthropologist who made a promise to a Malayan native never to photograph him. Later he could get away with doing it, and the picture would have been valuable, but he had made a promise. Foot commented about this case that in giving a promise one makes use of a special kind of tool invented by humans for the better conduct of their lives, creating an obligation that (though not absolute) the harmlessness of its violation does not annul. Breaking the promise would have been defective. She thought there was a “natural-history story” to explain why the disposition to break a promise is defective, just as much as there is a natural-history story to explain why it is a defect not to be able to walk or see. She used Anscombe’s story about the need for the institution of promising if we are going to be able to get each other to do the sorts of things that constitute the human form of life.

RMH, in contrast, argued that promising creates an obligation in this way: if a speaker says sincerely that all promises are acts of placing oneself under (undertaking) an obligation to do the thing promised, he must himself be expressing his own subscription to the rule of the institution of promising and thus stating a moral principle. There is no deduction, therefore, from a fact to an obligation. It’s characteristic of words like “promise,” which have meaning only within institutions, that they can be introduced into language only when certain synthetic propositions about how we should act are assented to.

Foot thought there was a deduction of our obligation to keep our promises from our human form of life. Keeping our promises is an instance of justice, she thought, and she said that justice is one of the virtues that is an “Aristotelian necessity.” Foot was not an absolutist about keeping promises. Apart from killing the innocent, torture is the only absolute prohibition she mentioned. Torture was also an absolute prohibition for RMH, who spoke out of his own experience as a prisoner of the Japanese in WW2.

At any rate, Hare thinks Foot’s deduction doesn’t work. She treats our nature too much as a single unified package, and she was too optimistic in her account of practical rationality as sensitivity to the reasons this package gives us. Consider things like the fact that humans lie, cheat, or steal. Are these Aristotelian categoricals? Can we rule them out as irrelevant because they are not directly or indirectly related to our survival and reproduction? The accusation here is not that Foot was trying to deduce moral goodness from biology or from the inclinations we supposedly share with the hunter-gatherers who formed most of our evolutionary history. Other philosophers have tried to do this and failed.

For example, Arnhart argued that the good is the desirable (as in Aquinas) and the desirable is what is generally desired by human beings. By “generally desired” he meant that these desires are found in most people in every society throughout human history, and he thought evolution had given us these desires because they enhanced our chances of survival and reproduction. He listed twenty such desires, and his framework principle was that if a desire is general in this sense, belonging to this list, then its fulfillment is good. He did not find disinterested benevolence among these desires, and he concluded that it is merely utopian, beyond the order of nature, and foisted on us by religion.

Hare thinks it instructive to compare Arnhart with Foot on these points. Foot said that there is the same form of inference for humans and for wolves, from the Aristotelian categoricals about a form of life to conclusions about goodness. Unlike Arnhart she pointed out that Wittgenstein said at his end that he had had a wonderful life, but she said that he was not, in any ordinary sense, happy. Happiness is the human good only if we think of happiness in the way we discussed in relation to the letter-writers earlier, for whom it was already too late for happiness. But this kind of happiness is an ideal, and there is the same kind of difficulty as we found with RMH’s treatment of ideals. Foot had a worked-out theory about moral goodness in terms of natural facts and then had trouble integrating into it the distinction between the natural traits we should admire and the natural traits we should not. She included among Aristotelian categoricals seeking justice, but not the desire for power over others. This is better than Arnhart, but there’s a price. We know with Arnhart where his conclusions come from, even if we disagree with them. He faced the nasty as well as the nice aspects of our nature, and he was consistent about how we should live. In the same way Aristotle was. For Foot, by contrast, there was a gap. The categoricals for plants and non-human animals are supposed to be reached by saying how for a certain species nourishment was obtained, how development took place, what defenses were available, and how reproduction was secured. Answers to such questions for humans come in terms of deception and coercion, just as much as the recognition of rights. Foot was right to want a different way to think about the human good. But she did not give us a method for doing so that is “naturalistic” in the way the claim about the same “form of inference” from categoricals to virtues implies.

Hare thinks one basic problem is that the four natural ends given by Hursthouse don’t cohere, which means that our nature is not harmonious in the way she needs and claims. She wants to reject the view that human nature is “just a mess,” because she thinks this leads to moral nihilism and despair. But she does not consider the possibility that we are not exactly a mess, but a mixture of the kind Kant describes. This means that we are, as she denies, a “battleground.” There’s a dilemma here for her. Either the Aristotelian categoricals need to be already screened by ethical principle, in which case we get a deduction from nature only by this screening. Or we can allow that any typical feature leading to the four natural ends is a virtue, but then we will not get the deduction of a conclusion about moral goodness or the good human life. It’s better to allow that most of what we think constitutes a good human life comes from our ideals, which are not deducible from the four ends at all, though these ends are constraints on our ideals.

Another way to put the dilemma is that Hursthouse has two theses that conflict, when conjoined, with her admission that much of the work in deciding how to live does not come from the four ends, and that there is no fifth end characteristic of human animals from which to derive these decisions. These two theses are, first, what Hare calls “virtue dominance” and, second, deductivism about virtue. If the virtues are to be deducible from our nature, then they ought to give us a great deal more content about how to live than the admission that there is no fifth end implies.

We should concede that our nature puts a constraint on what we should say about a good human life and therefore about obligation. Foot and Hursthouse are right that it makes sense to talk about a human specific good, at least in ordinary speech, and so to talk about the kinds of human goodness that contribute to it. Even so, such facts don’t obligate us. Hare thinks the one exception is that we have a self-evident obligation to love God and neighbor, but none of the more specific obligations of the second table follow.

For DCT, it is God’s command that obligates. We should have the faith, though, that God wants our good, and commands us to live in a way that will be conducive to this end. So, even though obligations are not (with one exception) deducible from facts about human nature, those facts can serve as constraints on what we should believe about how God has commanded us to live. Does DCT derive an ought from an is? Hare thinks not, but defending his view is subtle. It’s true that God’s commanding something makes it obligatory, and that this is the right criterion (according to DCT) for the judgment that we ought to live a certain way. But we have to make what is the criterion our criterion, by a decision of the will.

Practical rationality can give us contradictory maxims, both of which fit the facts of human nature, unless we’ve rigged those facts by incorporating ideals into their specification. It’s not silly to be torn on occasion, even torn apart. When we bring the interests of others into the picture, especially the interests of those not related to us by friendship or family, most of us in the richer parts of the world fail most of the time. We simply do not think about the impact our own lifestyles have on those who are suffering in the rest of the world. Foot was herself not blind in this way, but she was too optimistic about the rest of us.

Hursthouse ends with the need for hope that we can flourish together, and not at each other’s expense, and she knows that this hope used to be called belief in (God’s) Providence. If we can’t rely on our nature to produce this ethical commonwealth, though, because our nature is a mixture of good and evil, then what is the ground of this hope? It must be something beyond our nature, and God’s sovereignty is an answer to be considered, as we did in the argument from providence in the first chapter.


John Hare’s God’s Command, Section 4.4.2, “Good Roots and Good Wolves”

summary by David Baggett

Hare admits that we should accept at least one central point from Foot and Hursthouse: there is a natural goodness that is conducive to the good life, or simply the good for both animals and plants. The roots of an oak tree are an example, which play a part in the life of the tree: they obtain nourishment. It matters in the life of the organism, and its absence would be a defect. This is an example of an Aristotelian categorical. Goodness in the roots is their ability to carry out this contribution to the life of the organism. We can deduce this goodness from this ability. Hare says this is an acceptable form of deductivism. This is not yet moral goodness, however.

RMH resisted any sort of deduction like this. But if we were to accept the notion of a primary goodness for, say, a tree, what would it mean to say a tree is good? We could say that something is good means one is drawn by it and to endorse the claim that the thing deserves to draw one in that way. Aquinas said goodness belongs to everything that is, and degrees of being and degrees of goodness are coextensive. So here would be a way to think of a tree as good: a tree is good because goodness belongs to everything that is. Another picture of goodness involves every kind of life created by God being good. Yet another, less theist, account of the goodness of, say, an oak tree says goodness consists in the range of features possessed by mature oaks that are flourishing, and this goodness is what the oak is aiming towards. (But this language of “aiming towards” is the language of final causation, and, while it is true that we make use of it continually for organisms, in both lay and professional talk, it is not clear whether it can be validated within the strict terms of the biological sciences.)

Can we make sense of the idea that animals have more value than plants in general, though this may not be true in all cases? Yes, Hare thinks, if there is value in the things animals can do that plants can’t. There are of course dangers with such a hierarchy, but Aristotle could be right about plants and animals and wrong to deny that all humans have the same basic value. On Hare’s view, all humans have the same basic value because they equally receive God’s call, not because they are now equally capable of valuable activities.

Even if we can give an account of the goodness of a tree, though, this is not what Foot was talking about when she said that the roots have a “function.” Foot tried to tie function to features that have to do, directly or indirectly, with self-maintenance or reproduction. Even so, the plants are in competition with each other, and not only with other species; there are strong specimens and weak, and just as many weak as strong. There is no deduction from a particular plant’s typical performance to its doing well or from the typical performance at a time for the set of members of a species to the species doing well.

Hursthouse has a corrective to this, conceding that on occasion it’s indeterminate whether an individual x is overall a good x, and that even an individual perfectly endowed in every relevant respect may still not live well given its circumstances. Survival, reproduction, pleasure or absence of pain, and the well-being of our social group are the natural ends against which we can measure whether some human life is a naturally good life, she claims. Hursthouse and Foot admit that these are value-laden and not simply statistical. But the picture leaves us without a way to say why some dispositions to pursue these four ends are good and some dispositions to pursue these same four ends are not. Even with plants, the result of Hursthouse’s corrective is to make the primary good of the oak frustratingly indeterminate.

Now we move to non-human animals. Foot characterizes a free-riding wolf as defective. RMH had resisted such deductions. What’s at issue here is the distinction between what Foot called “primary” and “secondary” goodness. A particular kind of pig or horse is useful to humans, for eating or riding, and this is secondary goodness. But the question is whether there is a kind of goodness for the pig or the horse in itself. RHM denies that ‘horse’ is a functional word like ‘screwdriver’ is. But Hare says this doesn’t show that there isn’t a primary goodness of horses. So far, Foot’s right.

A complication, though, is that RMH’s examples were of domesticated animals, which have been bred so as to serve human uses. Foot’s examples were of wild animals, the wolf and not the dog. For Foot, defect or natural goodness in an individual is relative not to the actual environment of the individual (like a zoo), but to the normal habitat of the species. Hare sees many difficulties here.

But the main case for the present chapter is the free-rider wolf. Is it defective? One reason this is important is that the cooperation of wolves is the kind of thing de Waal suggests is a precursor or requisite of human cooperation. On Hare’s view, in light of the contingency of the adaptiveness of a trait, there’s no determinate answer to the question of what the good incidence of the trait is within a species. The basic problem here, as Hare sees it, is that what Foot called Aristotelian categoricals work much better with an essentialist conception of species, like one Aristotle operated with.

Hare concludes that, in light of all this, we again need modesty about whether there are determinate answers in many cases to questions about whether an x is a good x, and indeed about the very notion of a species, since the different modes of classification are in part determined by different interests of ours. None of this bodes well for deductivism.

Apologetics and the Fulfillment of Prophecies


by David Baggett

Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things of the Lord, though he knew only the baptism of John. So he began to speak boldly in the synagogue. When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately. And when he desired to cross to Achaia, the brethren wrote, exhorting the disciples to receive him; and when he arrived, he greatly helped those who had believed through grace; for he vigorously refuted the Jews publicly, showing from the Scriptures that Jesus is the Christ. – Acts 18:24-28


There’s a debate about apologetic methodology between evidentialists and presuppositionalists concerning the role of scripture in arguing for the faith. Although my proclivities run more in the direction of evidentialism, I concede there’s something of an important exception—a case where explicit appeal to scripture is altogether appropriate and not at all problematically circular. Normally the problem with this approach, in trying to convince someone that God exists, is that the person would obviously be skeptical of scripture as authoritative revelation. But the assumption this is always the case is largely because apologetics today is usually thought of in terms of convincing the skeptic, the unbeliever. Early Christians, however, were rarely confronted with that particular challenge. Atheists were rare. In fact, it was common that they themselves were called atheists because, in their exclusivism, they vociferously denied any and all of the state-sanctioned divinities in affirming the one true God. It would have been more than a little ironic if they were additionally tasked with taking on atheists!

Almost all of the earliest Christians were Jews, and initially their outreach was mainly to Jews. This would change in due course, but their audience early on was most often a Jewish one, and, for quite a while, they were wildly successful. Such outreach typically took the form of appealing to scripture—specifically, the Old Testament. (The New Testament hadn’t yet been written.) And quite often this took the form of early Christian witnesses, evangelists, and apologists trying to show that Jesus was the promised Messiah. The Jews had the expectation of a coming Messiah, and the Old Testament featured quite a number of prophecies about this figure. Steeped in the Old Testament themselves, the early apologists constructed their case for Christ by arguing that Jesus was the promised one, the expected Messiah.

After Saul’s conversion, for example, we’re told that he “increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is the very Christ” (Acts 9:22). Luke tells us that after his resurrection Jesus appeared to a few disciples on their way to Emmaus, saying, “’O fools, and slow of heart to believe all that the prophets have spoken, ought not Christ to have suffered these things, and to enter his glory?’ And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself” (Luke 24:26-27). Note in the epigraph that Apollos vigorously “showed from the scriptures that Jesus is the Christ” (Acts 18:28).

Those for whom the Old Testament little matters are usually and understandably unpersuaded by appealing to it, but the world contains billions of people from the Abrahamic faiths who claim to take the Old Testament seriously indeed. This may not exactly be an instance of presuppositionalist apologetics, but pointing to fulfillment of prophecies is an entirely legitimate and demonstrably effective apologetic, especially for those who claim to believe the Old Testament.

To this end, here’s just a smattering of examples for those who’d like to become better equipped to do just this.

Micah 5:2 says, “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.” The Messiah was to be born in Bethlehem. According to the New Testament account of the apostle Matthew, Joseph and Mary were living in Bethlehem in the southern region of Judea at the time of Jesus’ birth and later moved to Nazareth in the northern Galilee region.

Genesis 49:10 says, “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come and unto him shall the gathering of the people be.” The Messiah would be from the tribe of Judah. In Matthew 1:1–6 and Luke 3:31–34 of the New Testament, Jesus is described as a member of the tribe of Judah by lineage. Revelation 5:5 also mentions an apocalyptic vision of the Lion of the tribe of Judah.

Zechariah 9:9 says, “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.” The Messiah would present himself by riding on an ass. Matthew 21:6-7, for one example, says the disciples did as Jesus commanded them, and “brought the ass, and the colt, and put on them their clothes, and they set him thereon,” as Jesus then entered Jerusalem.

Psalm 22 describes how the Messiah would be tortured. Numerous vivid passages are uncanny in their similarities to sufferings Christ endured. Among them, “they pierced my hands and my feet” (16b) and “they part my garments among them, and cast lots upon my vesture” (18). John 19:23-24 relates what happened after the crucifixion of Christ: “Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.” Luke 24:39 features the resurrected Jesus saying, “Look at my hands and my feet. It is I myself. Touch me and see—for a spirit does not have flesh and bones, as you see I have.”

Daniel 9:24-27 says the Messiah would arrive before the destruction of the (Second) Temple. In 66 CE the Jewish population rebelled against the Roman Empire. Four years later, in 70 CE, Roman legions under Titus retook and destroyed much of Jerusalem and the Second Temple.

Isaiah 52:13-53:12 says the Messiah’s life would include suffering, silence at his arrest and trial, and death and burial in a rich man’s tomb. Origen recounted using Isaiah 53 in a discussion with some rabbis, who responded that the prophecies referred to the whole people as though of a single individual, since they were scattered in the dispersion and smitten. So Origen asked which person could be referred to in the texts: “This man bears our sins and suffers pain for us,” and “but he was wounded for our transgressions and he was made sick for our iniquities,” and “by his stripe we were healed.”

This is just a small sample. Passages from Ezekiel (37:26-27), Haggai (2:6-9), and Hosea (11:1) could be adduced, not to mention other passages from Isaiah (7:14; 8:23-9:2; 9:5-6; 11:12), Jeremiah (31:15), and the Psalms (2, 16, 34, 69, 110), and more besides. In his book Choosing Your Faith, Mark Mittelberg writes that there’s no less than something on the order of 48 messianic prophecies that were fulfilled in the person of Jesus, some with terrific specificity that defies naturalistic explanation.

Michael Green, Anglican theologian and priest, prolific author, and Senior Research Fellow and Head of Evangelism and Apologetics at Wycliffe Hall, Oxford, recalls talking to an intelligent Jewish woman interested in discussing Christianity. “I showed her from the Old Testament Scriptures how closely Jesus had fulfilled the varied hopes of the prophets. She believed, and was baptized. . . . the zeal of my friend to reach others with the good news she had come to recognize for herself was no less reminiscent of the Acts of the Apostles. She studied Greek and Hebrew, with the intention of working full time among Jews.”

Green quotes her as writing him, “You know, it is so blatantly clear that Jesus died for our sins on the cross and rose from the grave—I just long to get it across to others, especially to my own people. I am longing to work among them and show them their Messiah.” [Michael Green, Evangelism in the Early Church (Grand Rapids, MI: Eerdmans, 2003), p. 120.]


John Hare’s God’s Command, 4.3.3, “Ideals”

Summary by David Baggett

The third topic is a particular kind of value, which we can call “ideals.” Foot gives as an example men who opposed the Nazis and were captured; their letters showed they were capable of enjoying life. They didn’t exactly sacrifice their happiness; they instead realized that happiness was no longer an option. Still, they accepted their suffering and persevered, realizing happiness was an ideal no longer realizable. Another example is that we want people we love not to forsake their virtue when life makes virtue difficult for them. This kind of wanting is an “ideal” preference.

Putting the matter in terms of “ideal” preferences allows a connection with RMH. This matters for the present chapter because we are discussing whether we can deduce moral goodness from our nature. If a large part of the goodness of a human life is specified by our ideals and most ideals are not deducible from our nature, this will put the deductivist in a hard position. This point will be made later; for now Hare wants to emphasize how RMH was in a difficulty about ideals, unable to accommodate ideals in his version of utilitarianism. RMH’s view of morality was that of universalized prudence, meaning that moral thinking has a two-step process: we first determine what prudence dictates from each person’s point of view affected by our action, then make a moral decision by giving equal weight to all those points of view including our own. RMH admitted he couldn’t accommodate ideals within his theory. Gibbard argues that RMH’s proof of utilitarianism doesn’t work if we try to make it cover ideal preferences. If our conception of the good human life can’t be deduced either from maximizing basic-preference satisfaction, or from our nature, we need some other standard for discernment.

For both RMH and Foot, religion provided central cases of ideals. Foot’s letter writers were Christians, and RMH’s central example in Freedom and Reason was St. Francis. For Hursthouse, piety to the Judeo-Christian God is a virtue that “undoubtedly brings great joy and serenity to its possessors, [but] no atheist can regard such joy as ‘characteristic of human beings’, that is, as something that reason can endorse.” But Hare says we need to acknowledge how utterly pervasive ideals are even in ordinary non-religious thought about the good life. Morality itself is a universal ideal if the moral agent prefers that she herself and everyone else live morally whether she continues to have that preference or not. The preference to approximate the archangel’s thinking is itself a universal ideal, and the morally good life is not dependent for its value on anyone desiring it.

RMH introduced the figure of the archangel to avoid talk of God. But he sometimes acknowledged that he was in fact talking about God. The fact that God was his model of critical thinking supports the claim that this kind of thinking is an ideal.

Much of our moral thinking, including our commitment to morality itself, is in terms of ideal preferences. We need some way to determine which ideals to try to live by. The archangelic method is insufficient. The next section of this chapter argues that the way of deduction from facts about human nature is insufficient also, and for some of the same reasons. Hare suggest that what we should learn from the references in religion in RMH and Foot and Hursthouse is that faith in God and receptivity to divine command can give us a way to select the ideals that shape our conception of the good human life, even when basic-preference satisfaction and deduction from our nature do not give it to us.