Cosmos Body of God

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COSMOS THE BODY OF GOD: ISA PURUSHA TATVA M.M.NINAN answer would just presuppose additional contingent beings. An adequate explanation of why some contingent beings exist would invoke a different sort of being, a necessary being that is not contingent. A response might suppose each individual is contingent but the infinite chain as a whole is not; or the whole infinite causal chain to be its own cause. The Infinite Universe Theory claims that the physical world is governed by an infinite universal causality. Severinsen argues that there is an "infinite" and complex causal structure. White tried to introduce an argument “without appeal to the principle of sufficient reason and without denying the possibility of an infinite causal regress”. Saint Thomas Aquinas’ argument from contingency applies even if the universe had no beginning, but it would still have to be sustained in being at any particular moment by God. According to Aquinas, the universe cannot, at any particular moment, be causing itself. Even if causes and effects in the universe looped back on themselves, they would still, at any particular moment, be contingent and thus would have to be caused by God. They could not be causing themselves. 17
COSMOS THE BODY OF GOD: ISA PURUSHA TATVA M.M.NINAN 3. A TELEOLOGICAL OR DESIGN ARGUMENT The Greek word, telos means an end goal or purpose. The design argument was first developed by the ancient Greeks and popularized by William Paley Bishop William Paley (1743-1805) The Argument from Design is arguing from the existence of "design" in the universe and to the logical conclusion that the design requires a "designer" who is defined as God. The argument is based on an interpretation of teleology wherein purpose and design appear to exist in nature beyond the scope of any such human activities. The teleological argument suggests that, given this premise, the existence of a designer can be assumed, typically presented as God. Various concepts of teleology originated in ancient philosophy and theology. Some philosophers, such as Plato, proposed a divine Artificer as the designer; others, including Aristotle, rejected that conclusion in favor of a more naturalistic teleology. William Paley developed these ideas with his version of the watch maker analogy. He argued that in the same way a watch's complexity implies the existence of its maker, so too one may infer the Creator of the universe exists, given the evident complexity of Nature. 18
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concludes in chapter 12 as follows:
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Cosmos Body of God

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