My Response to William Lane Craig’s Critique of My Divine Love Theory

On October 17, 2022, William Lane Craig discussed an article of mine in which I explained my Divine Love Theory. My article was published in the Worldview Bulletin Newsletter here: Divine Love Theory: How the Trinity Is the Source and Foundation of Morality.

You can listen to Craig’s podcast about my Divine Love Theory here: Divine Love Theory and the Trinity | Podcast | Reasonable Faith.

First, I’ll provide key quotes from Craig’s podcast. Craig said he has reservations about my Divine Love Theory because “it proposes that the love between the members of the Trinity is the source and foundation of morality, and I think that is a distorted and lopsided view because, as important as divine love is, it also equally belongs to God’s moral perfection to be just and to be holy.”

Read the Full article

What Makes Something Morally Good or Bad? Why a Trinitarian Metaethic Better Explains Morality (Part 5)

Editor’s note: Adam Johnson has graciously allowed us to republish his video series, “What Makes Something Morally Good or Bad?” Find the original post here.


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Adam believes that his Trinitarian Moral Theory is a better explanation for the existence of objective morality than Erik Wielenberg’s theory of Godless Normative Realism. Why does Adam think his theory is better? The Trinitarian Moral Theory contains five elements that are important for moral truth to be objectively real that Wielenberg’s theory lacks. First, the Trinitarian Moral Theory posits the existence of an ultimate moral standard, God, to which humans can be compared. Second, it offers an objective purpose for human beings that contextualizes morality. Third, it provides a social context for moral obligation, since moral obligations arise out of social relationships. Fourth, it recognizes a personal authority at the head of the chain of moral obligation to whom human beings are obligated. Finally, it grounds all moral truth in an ultimate foundation. Taken together, these features of the Trinitarian Moral Theory make it a more plausible explanation for objective morality than Wielenberg’s theory.


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Adam Lloyd Johnson serves as a university campus missionary with Ratio Christi. He also teaches classes for Midwestern Baptist Theological Seminary and spends one month each year living and teaching at Rhineland Theological Seminary in Wölmersen, Germany. Adam received his PhD in Theological Studies with an emphasis in Philosophy of Religion from Southeastern Baptist Theological Seminary in 2020.

What Makes Something Morally Good or Bad? Adam Lloyd Johnson’s Trinitarian Moral Theory (Part 4)

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Editor’s note: Adam Johnson has graciously allowed us to republish his video series, “What Makes Something Morally Good or Bad?” Find the original post here.


Part 1
Part 2
Part 3

Adam has proposed his own metaethical theory, a theory about where morality comes from, which builds on the foundation of Divine Command Theory. He calls it the “Trinitarian Moral Theory” because it holds that morality is based on the loving relationships within God between the members of the Trinity. God is love, and His love is the source of moral values and duties. Adam believes that his Trinitarian Moral Theory, which is uniquely Christian, is the best explanation for the existence of objective morality. He thinks that the Trinitarian Moral Theory is true for several reasons. First of all, his theory centers on the Trinity, which is a key aspect of who God is. In addition, focusing on the loving relationships of the Trinity explains why the meaning of life is personal loving relationships, it explains how we can be morally good by resembling God, it explains the purpose of God’s commands, and it explains why there are different types of commands from God.


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Adam Lloyd Johnson serves as a university campus missionary with Ratio Christi. He also teaches classes for Midwestern Baptist Theological Seminary and spends one month each year living and teaching at Rhineland Theological Seminary in Wölmersen, Germany. Adam received his PhD in Theological Studies with an emphasis in Philosophy of Religion from Southeastern Baptist Theological Seminary in 2020.

Mailbag: Which Books on the Moral Argument Do You Recommend?

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Hello, 

I am an aspiring philosopher/theologian with a graduate degree in and passion for apologetics, and I was hoping you could help me out. I'm looking for your personal list of books that someone who wants an advanced understanding moral argument needs to read.

For context, I'm looking to develop a list containing between 20 and 30 books dedicated to the moral argument. Ideally I'd have 15-20 books that provide support for and at least 5-10 books that challenge the argument. Ideally these texts would be mostly at the advanced level, or minimally, intermediate. 

The reason I'd like to do this is so that in the future I could dedicate a year to working through the best resources related to the argument. Ultimately, I'm looking to have advanced understanding of the argument.

I appreciate any recommendations you can give. 

Sincerely, 

Lucas

Hi, Lucas! Love that you want to spend time sinking into the moral argument. I think that too often nowadays arguments like this are treated as just a tool in the arsenal, rather than the rich resource they are for reflection, enjoyment, beauty, insight, spiritual formation, etc. The moral argument has it all going on.

There are five major components to the moral argument as I think about it. One is the history of the argument; another is a critique of secular ethics; another is a defense of theistic ethics; another is a defense of the moral realism on which it is all based; and another is an extension of the argument beyond theism to Christianity.

Regarding its history, Jerry Walls and I wrote The Moral Argument: A History, which directs you to folks like Kant, Newman, Taylor, Sorley, Rashdall, and others. Some of that’s really rich reading—especially Newman’s Grammar of Assent and Taylor’s Faith of a Moralist. Classics. Anyway, lots of recommendations in that book.

In terms of a critique of secular ethics, we wrote God and Cosmos, but just a start and promissory note. Linville’s piece on the moral argument, easily accessible online, is well worth reading. The debate between Craig and Wielenberg is coming out this year; that’s quite good. Edited by Adam Johnson. In terms of defending theistic ethics, that was the main goal of our Good God. But there are lots of possibilities here, including Zagzebski’s Divine Motivation Theory, Evans’ God and Moral Obligations, Hare’s Moral Gap, Adams’ Finite and Infinite Goods, Ritchie’s From Morality to Metaphysics. Most of these cover more than just one aspect of the moral argument—both defending theistic ethics and critiquing alternatives, for example. Wielenberg’s Robust Ethics offers criticisms of theistic ethics and an effort at a more secular account of ethics. Wielenberg and I have a written debate on Lewis’s moral argument in a book edited by Greg Bassham.

In terms of defending moral realism, see Cuneo’s The Normative Web, Shafer-Landau’s Moral Realism, and Enoch’s Taking Morality Seriously; all are important. Jerry and I aim to write our fourth book on the moral argument on this topic, finishing our planned tetralogy.

For extending the moral argument to Christianity, that is cutting-edge stuff. We need to see more books on this—especially using, say, Trinitarian resources. Adam Johnson wrote his dissertation on this recently at Southeastern, and Brian Trapp did about a decade ago at Southern. There may be more resources along such lines but I’m not as familiar with this literature. I have some doctoral students working on such topics in their dissertations. My guess is great work is coming here as the community of moral apologists builds and the momentum of the movement grows.

Incidentally, several of the folks mentioned—Hare, Adams, Evans, etc.—have done more than one book that’s important for the moral argument.

Important folks who are more secular to consider can be found when you look at rival ethical accounts. I mentioned Wielenberg, Enoch, and Shafer-Landau (though he aims for more neutrality on the God question than most), but as you get into error theory, expressivism, constructivism, sensibility, theory, and nontheistic moral realism (either natural or non-natural), you run into a host of thinkers: McDowell, Blackburn, Wiggins, Mackie, R. M. Hare (John’s father), Joyce, Korsgaard, Brink, Harman, Boyd, Foot, Parfit, etc.

There’s a four views book on God and morality edited by Loftin, and a nice anthology on God and ethics edited by Garcia and King called Is Goodness without God Good Enough? that’s eminently worth reading.

Of course avail yourself of this website, MoralApologetics.com, for a host of resources related to the moral argument from a wide array of disciplines. (The site will soon come under the auspices of the Center for Moral Apologetics we get to start at Houston Baptist this fall, as we are joining all the exciting things already happening there.) Recently the site’s begun a new series about recent developments in the moral argument—which reminds me, I have hardly mentioned contemporaries working on the moral argument; we’ve seen a real resurgence of work and interest on the topic over the last several decades.

Mark Murphy is an important thinker who has written some serious books on ethics from a theistic perspective although he is more reticent than many to make it into an apologetic matter. Still, though, quite worth reading, rife with trenchant insight and philosophical rigor. Kevin Kinghorn is a friend and good philosopher who studied with Swinburne and has written some important and germane books: A Framework of the Good, & (with Travis) But What About God’s Wrath? Much recommended.

In taking on alternative moral theories, of which there are a plethora, one might also be interested in taking on not just nonreligious alternatives, but non-Christian religious perspectives. Brian Scalise has done nice work using the Trinity to contrast an Islamic conception of love with that of Christianity’s; Ronnie Campbell has contrasted a Christian perspective on the problem of evil with those of several worldviews (pantheism, panentheism, etc.); TJ Gentry is finishing up a dissertation at North-Western using resources from moral apologetics to critique Mormonism; etc.

Paul Copan has penned a widely anthologized piece on the moral argument, and my wife and I have done a more popular level book that incorporated elements of Good God, God and Cosmos, and the history of the moral argument called Morals of the Story.

Sorry I can’t give you a more exhaustive list for now, but this is at least suggestive. You can find more resources in the notes and bibliographies of these books. I encourage you in your study! I am excited you have the interest; please keep in touch and let me know how it goes.

Blessings,

djb

 

Recent Work on the Moral Argument, Part 3

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In this third installment in the series, we look at the work of two very bright younger scholars who are doing exciting work in moral apologetics. We relish the prospect of seeing the work they will produce for a long time to come. Suan Sonna is building a Thomistic moral argument, and Adam Johnson just successfully defended his dissertation on a Trinitarian metaethical theory; both of their projects are succinctly described and detailed below.

Here at MoralApologetics.com we have been saying for years that there is enough work to be done on the moral argument to require a thriving community working on it together. We hope that this week’s installment can help you see that just such a community is coming together to do exciting and cutting-edge work.


Suan Sonna is currently working on a Thomistic moral argument. His argument aims to do the following: (1) it proposes 10 standards any adequate moral theory must satisfy in terms of metaphysics, epistemology, and normativity; (2) Sonna argues that the best metaethical theory with respect to those 10 standards is Thomistic or Neo-Aristotelian; (3) And, he unpacks the implications of this Thomistic synthesis for divine command theory, the ethics of a perfect being, and clarifies the relationship between God and morality.

The basic structure of Suan’s argument is like so: If the Thomistic metaphysical synthesis is correct, then the existence of the God of classical theism inevitably follows. And one way in which the superiority of this synthesis can be demonstrated is in the domain of moral theory. In turn, Sonna argues that the best model of moral realism is by nature theistic, and unavoidably so. As Alasdair MacIntyre's did in After Virtue, Sonna more pointedly poses the following dilemma to skeptics who wish to be moral realists - Aristotle (God) or Nietzsche (Nihilism)?

To give you a sense of Adam Johnson’s work, here is a proposal he recently put together that captures much of its essence, entitled “Proposing a Trinitarian Metaethical Theory”:

Many different types of theists can affirm the following moral argument for God:

1. There are objective moral truths.

2. God is the best explanation for objective moral truths.

3. Therefore, God exists.

However, which understanding of God is a better explanation for objective morality? I argue that the trinitarian God of Christianity is the best explanation for objective morality. To develop this argument I propose a Trinitarian Metaethical Theory (TMT) which maintains that the ultimate ground of morality is God’s trinitarian nature. I begin with Robert Adams’s metaethical model and then expand it in significant ways by incorporating God’s trinitarian nature.

The TMT affirms, along with Adams, that God is the ultimate moral good and other beings are good when they resemble Him. But the TMT further proposes that a being is good when it specifically resembles God’s trinitarian nature as found in, and expressed among, the loving relationships between the persons of the Trinity. There are two ways this trinitarian addition to Adams’s model is helpful in understanding how God serves as the foundation of moral goodness.

First, to say morality is based merely on God’s nature ignores the relational aspects of God that are helpful in plumbing the depths of morality. Because morality is inextricably tied to personal relationships, it is easier to conceptualize and understand moral virtues in the context of eternal personal relationships as opposed to a single divine person existing in eternal isolation. God did not need to create other persons in order to be loving, moral, and relational because, being three persons in fellowship, He has always been these things.

Second, without the inner-trinitarian relationships, it is not clear that love, the cornerstone of morality, is a necessary aspect of ultimate reality. However, if the inner-trinitarian relationships are included, then it is more clearly the case that love is part of the bedrock of reality. Because loving relationships are a primordial aspect of God, we can more easily affirm that love is necessarily good. Since God is triune, love is not something new and contingent that came about through creation but is eternally necessary. In this way God’s inner-trinitarian relationships allow us to affirm that loving God and loving others, the bedrock of morality, is necessarily good.

The TMT also affirms, along with Adams, that our moral obligations are generated by God’s commands. An important aspect of this part of Adams’s model is that obligation arises from social relationships. He explained this aspect by affirming a social theory of the nature of obligation and then argued our relationship with God is simply an idealized version of this theory. The TMT expands Adams’s theory of obligation by adding important truths concerning God’s triune nature. There are two ways this addition is helpful in understanding how God serves as the foundation of moral obligation.

First, understanding the social trinitarian context of ultimate reality helps us understand why obligations arise from social relationships. Since God exists as divine persons in loving relationships with each other, there is a profound sense in which ultimate reality itself is social and thus all of reality takes place in a social context. Social relationships were not something new that came about when God created other beings, but are a necessary part of ultimate reality. This tells us that social relationships are part of the fabric of being itself and thus we should not be surprised that personal relationships play such a large role in moral obligation.

Second, God’s commands are instructions for the life-path by which we can best achieve His ultimate purpose for us—to become a co-lover with the members of Trinity. While God has authority over us, His commands flow not from a despotic desire to control us but from a desire that we would enjoy the greatest thing possible—loving relationships with Him and others. This illumines Jesus’ explanation that the greatest commandments are to love God and to love others, and how the rest of the commandments rest upon this foundation (Matt 22:36–40). This is so because these two commands instruct us to be like the members of the Trinity who both love God (the other members of the Trinity) and love others (the other members of the Trinity). Love, the basis of morality, originates from within God’s inner life of three divine persons in perfect loving communion.


Kudos to Suan and Adam! MoralApologetics.com celebrates the work of these gentlemen, stands with their wonderful efforts, and is excited to see such exciting developments that showcase the power of the moral argument(s) and the splendor of God’s unfailing love.

Why God's Triune Nature is the Foundation of Morality

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From Crash Course Apologetics:

In a previous interview I did with Adam Johnson, he critiqued Dr. Eric Weilenberg's metaethical model. In this interview he defends his own model, which is a new and distinctively Christian.

Link to my previous interview with Adam https://www.youtube.com/watch?v=fs_t0...

 
 

Critiquing Dr. Eric Wielenberg's Metaethical Model (Interview with Adam Johnson)

Photo by James Sullivan on Unsplash

From Crash Course Apologetics:

Adam Lloyd Johnson is a PhD candidate at Southeastern Baptist Theological Seminary specializing in metaethics. He teaches philosophy at Theologisches Seminar Rhineland in Wölmerson, Germany. He is also a campus missionary with Ratio Christi.

In 2015 he published a paper in the journal Philosophia Christi titled, “Debunking Nontheistic Moral Realism: A Critique of Eric Wielenberg's Attempt to Deflect the Lucky Coincidence Objection.” The paper is linked below. Adam summarizes the paper in this interview.

https://www.pdcnet.org/pc/content/pc_...