A Thomistic Argument from Desire: Part I

A few months ago, I posted an Augustinian Argument from Desire, which attempted to use material from the writings of St. Augustine in order to address what I felt to be the principle problems for any “argument from desire” for the existence of God. The Augustinian version is interesting and, I think, deserves to be fleshed out more fully; but in this post I am beginning a new project: a Thomistic Argument from Desire. This is primarily going to be an endeavor of research, not defense. In other words, I am going to be delving into material from St. Thomas which I am inclined to think can plausibly be constructed into a successful argument, but which I have not as of yet completely mapped out. I have a general idea of what I think the flow and structure of the argument will perhaps look like, but that is certainly liable to change. Furthermore, my presentation of the argument will largely take the form of exposition. For the most part, I think the argument is pretty much already there, at least materially and implicitly, in the writings of St. Thomas, and my task will be concerned with drawing it out.

An Augustinian Defense of Hell

Of all Christian doctrines, the doctrine of Hell is seemingly the easiest to attack, hardest to defend, and most shied away from by theologians, philosophers, and apologists. It’s seen as an outdated, despicable, morally horrendous scare-tactic that is a significantly embarrassing blot on the claim to believe in a perfect, loving, good God. It’s rarely discussed in a serious philosophical setting, except in the brief work of skeptical writers presenting arguments against its moral justification. Christians may offer some general responses to the sentiment behind these arguments, but for the most part are just content to pass by and focus on other, “easier” and less taboo topics. It is now somewhat standard fare for people to assume that Hell is a settled issue; it’s often just taken for granted that Hell is indefensible and morally repugnant and hence that it’s almost not even worth critiquing or defending.