The predicament of absolute authority

Continuing to read Marvin Farber's (1901-1980) book "Basic Issues of Philosophy: Experience, Reality, and Human Values" (Harper Torchbooks, 1968).

"In order to be logically acceptable, grounds and evidence must be provided. Every authority may and should be challenged to justify itself, and in justifying itself it must have recourse to other grounds, in the last analysis to evidence. The logically minded person always insists upon proof and evidence; and the mere demand that justification for an alleged absolute authority be given is sufficient to undermine its status as absolute. If the justification is given, the authority becomes relative to the grounds of evidence that may be adduced; and if no justification is given the alleged authority will be rejected. This may be called the predicament of absolute authority."

Here Farber has placed God in a predicament. By means of this word puzzle he has made it impossible for God either to be an absolute authority or, if he is, to be recognized as one. In either case God becomes nicely irrelevant. If the authority justifies itself by presenting evidence it becomes relative to the evidence and is not, therefore, absolute. If the authority refuses to justify itself it will not be recognized and will, therefore, be irrelevant and meaningless.

In this argument against absolute authority, however, an absolute authority is clearly already recognized. The absolute authority that is established here is the individual who has the right to demand proof and evidence of all other authorities and to accept or reject them on the basis of their own evaluation of the evidence. This is where the real predicament of absolute authority lies, the predicament of human autonomy. What do we do with the countless millions of absolute authorities all of whom recognize only themselves as the final authority of what is true or right or just? An expert authority is no threat to human autonomy because it can still be rejected. An absolute authority, however, completely undermines human autonomy. Only the absolute authority of God can give meaning to human rationalizing and enable it to be anything other than arbitrary.

An absolute authority does not have to justify itself in order to be an absolute authority. An absolute authority does have to justify its claim in order to be recognized as an absolute authority. An absolute authority, however, does not have to justify its every action or pronouncement in order to be recognized as a absolute authority. It only has to justify its ultimate claim to authority, once that is demonstrated and accepted everything else is accepted "on authority." God's justification lies in his self-existence and in his position as Creator. He is not dependent on any external facts because no facts are external to him. Every fact relates directly to God and means God.

Richard Kirk on Richard Dawkins

For yet another demolition of Richard Dawkins tirade in "The God Delusion" see what Richard Kirk has to say in The American Spectator.

The Ontological Argument for the Existence of God

I intend to post here from time to time some discussion of the Ontological Argument for the existence of God. I'm not particularly interested in this as an apologetic as it has been particularly unfruitful in this regard. For a number of years now I've had an interest in exploring the history of the argument and in pursuing the things that can be learned by studying it. Briefly, here is why I have been so fascinated by this argument:

1) It claims to be a rational proof for the existence of God
2) Its simplicity of statement but complexity of argument
3) The fact that every major philosopher has had something to say about it
4) The fact that it appears to be obviously flawed but has resisted a definitive rebuttal for a thousand years
5) It is an abstract word puzzle that resents a fascinating challenge to the logician.
6) It involves all kinds of interesting questions including the nature of existential propositions, the relationship between being and nonbeing, the nature of ideas and reality, etc.

The first statement of the argument was made by Anselm (1033-1109) and I will post that next.