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Writer's pictureEdward D. Andrews
Sep 2710 min read

What Does the Cosmological Argument Reveal About the Existence of God?

How Does the Cosmological Argument Serve as a Pathway to Understanding God's Existence?


The cosmological argument, historically utilized to prove the existence of God, stands as one of the most compelling and rational approaches to the question of divine existence. It is grounded in the observable reality of the universe, and it seeks to explain why anything exists at all, rather than nothing. As Romans 1:20 affirms, "For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made." This verse aligns perfectly with the cosmological argument’s foundation: by observing creation, we can reason our way to the necessity of a Creator. The argument, based on the principle of causality, holds that every finite or contingent thing in the universe must have been caused by something beyond itself.


The cosmological argument can be broken down into two principal forms: the horizontal or kalam cosmological argument and the vertical cosmological argument. Both explore different aspects of causality but aim at the same conclusion—that there must be a First Cause, or an uncaused Cause, that explains the existence and continued being of the universe. This Cause, Christians argue, is Jehovah, the Creator of all things, as revealed in Genesis 1:1: "In the beginning, God created the heavens and the earth."



The Horizontal Cosmological Argument: Tracing the Beginning of the Universe


The horizontal or kalam cosmological argument, popularized by medieval Islamic and Christian scholars, particularly focuses on the origin of the universe. The primary question it addresses is: How did the universe come into existence? The argument posits that the universe had a beginning, and anything that has a beginning must have a cause. This understanding is aligned with Genesis 1:1 and with the nature of the created world as expressed in Psalm 90:2: "Before the mountains were brought forth, or ever you had formed the earth and the world, from everlasting to everlasting you are God."


One of the significant aspects of this argument is the rejection of an infinite regress of causes. If every cause had a preceding cause, this would lead to an infinite series with no initial cause, making the existence of the universe inexplicable. Thus, the kalam cosmological argument asserts that there must be an uncaused Cause that brought the universe into being. As Hebrews 3:4 says, "For every house is built by someone, but the builder of all things is God."


This approach is consistent with what is observed in science and philosophy. The universe, being finite, is contingent; it depends on something beyond itself for its existence. If the universe had a beginning, it logically requires a Cause that is outside the universe, timeless, spaceless, and immensely powerful—attributes that correspond to the God of the Bible.



The Vertical Cosmological Argument: Sustaining the Universe’s Existence


While the kalam cosmological argument focuses on the origin of the universe, the vertical cosmological argument explores how the universe continues to exist. Even if one grants that the universe had a beginning, the question remains: Why does the universe continue to exist right now? The vertical cosmological argument asserts that the universe, in its current state, is contingent and requires a sustaining Cause to maintain its existence. This idea reflects the teaching of Colossians 1:17, which says of Christ, "And he is before all things, and in him all things hold together."


This version of the cosmological argument demonstrates that every moment of existence, every breath we take, is dependent on a sustaining power beyond the natural order. In other words, if Jehovah were not continually sustaining the universe, it would cease to exist. This notion further emphasizes the dependence of all things on God and rejects the idea of a self-sustaining universe, as many materialistic worldviews propose.



Aristotle's Unmoved Mover: A Foundation for Christian Thought?


Aristotle, the great philosopher, offered an early version of the cosmological argument, proposing the concept of the "Unmoved Mover." Aristotle observed that everything in motion must have been set in motion by something else. If you trace back the chain of causes, you eventually reach an unmoved mover—something that causes motion but is not itself moved. Aristotle's Unmoved Mover was a foundational concept for later Christian thinkers, although it lacked the personal nature of the Christian God.


While Aristotle's First Cause was an impersonal force, it helped prepare the intellectual ground for later Christian theologians who would argue for a personal, all-powerful Creator. Christians recognize the First Cause not merely as an impersonal force but as the personal God revealed in Scripture. Isaiah 44:24 declares, "Thus says Jehovah, your Redeemer, who formed you from the womb: 'I am Jehovah, who made all things, who alone stretched out the heavens, who spread out the earth by myself.'"


Thus, Aristotle’s insights, while incomplete from a Christian perspective, set the stage for a more fully developed cosmological argument that aligns with biblical revelation.



Anselm and the Cosmological Proofs for God’s Existence


St. Anselm of Canterbury, a Christian philosopher and theologian, is best known for his ontological argument, but he also offered cosmological arguments that have deep theological significance. His proofs focus on the existence of goodness, perfection, and being. Anselm’s reasoning points to a Supreme Being as the source of all goodness and existence. He argued that the existence of good things and perfect beings points to a Supreme Good who causes all goodness. In similar fashion, he reasoned that beings that are more nearly perfect must ultimately be compared to a Most Perfect Being, who exists as the ultimate standard of perfection.


Anselm’s approach can be seen as a way of showing that the existence of contingent beings—things that do not have to exist—necessitates a necessary being. As Exodus 3:14 reveals, Jehovah identifies Himself as "I am what I am,"[1] underscoring the idea of a self-existent, necessary Being who is the source of all existence. For Anselm, this Being must exist through itself and be the cause of all other beings. This is consistent with Christian doctrine, where God is seen not only as the Creator but as the Sustainer of all that exists.


[1] Or, based on grammar and context, an alternative reading could be, I will be what I will be.


The Distinction Between Contingent and Necessary Beings


The cosmological argument often distinguishes between contingent and necessary beings. Contingent beings are those whose existence depends on something outside of themselves. They exist, but they do not have to exist. For example, humans, animals, plants, and even the universe itself are contingent beings. In contrast, a necessary being is one whose existence is not dependent on anything else; it exists by its very nature and cannot not exist.


This distinction is crucial in understanding the cosmological argument. As Revelation 4:11 declares, "Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created." Here, the passage emphasizes that all created things depend on God, the necessary Being, for their existence.


The cosmological argument asserts that there cannot be an infinite regress of contingent causes. If every cause were contingent, there would be no explanation for the existence of anything. Therefore, there must be a Necessary Being—one who is not dependent on anything else—to explain the existence of the contingent world. This Necessary Being, Christians affirm, is Jehovah, the eternal Creator of all things.



The Influence of Islamic and Jewish Thinkers on the Cosmological Argument


Medieval Islamic and Jewish philosophers, such as Alfarabi, Avicenna, and Moses Maimonides, also contributed to the development of the cosmological argument. They wrestled with the relationship between essence and existence, particularly the idea that some beings have an essence distinct from their existence. In other words, while it is possible for some things not to exist (contingent beings), there must be a Being whose essence is existence itself—a Necessary Being.


These thinkers influenced later Christian theologians, such as Thomas Aquinas, who integrated their insights into his own formulation of the cosmological argument. Aquinas argued that the world must have a First Cause—something that does not depend on anything else for its existence but gives existence to everything else. Aquinas’ concept of a First Cause corresponds to the Christian understanding of God as revealed in passages like John 1:3, which states, "All things were made through him, and without him was not any thing made that was made."



Thomas Aquinas and the Five Ways


Thomas Aquinas, one of the most influential Christian theologians, developed five arguments (or "ways") for the existence of God, four of which are variations of the cosmological argument. Aquinas' arguments rest on the observation that certain aspects of the universe—motion, causality, contingency, and gradation—require an ultimate explanation. His first four ways are essentially cosmological, each leading to the conclusion that there must be a First Cause or Necessary Being, which Christians identify as Jehovah.


  1. The Argument from Motion: Aquinas argued that everything in motion must have been set in motion by something else. This leads to the conclusion that there must be a First Mover, who is not moved by anything else—this is God. This aligns with Psalm 104:5, which states, "He set the earth on its foundations, so that it should never be moved."

  2. The Argument from Efficient Causality: Aquinas reasoned that everything that exists must have a cause. If there were no First Cause, there would be no effects, meaning nothing would exist. Therefore, there must be a First Cause that is not itself caused by anything else. This corresponds to the biblical understanding of God as the Creator, as expressed in Isaiah 44:24: "I am Jehovah, who made all things, who alone stretched out the heavens."

  3. The Argument from Possibility and Necessity: Aquinas noted that not all beings are necessary; many beings come into existence and later pass away. If everything were contingent, then at some point, nothing would exist. Therefore, there must be a Necessary Being that has always existed, who caused everything else to exist. This aligns with the teaching of Revelation 1:8, where God declares, "I am the Alpha and the Omega."

  4. The Argument from Gradation: Aquinas observed that there are varying degrees of perfection in the world, and the existence of these gradations points to an ultimate standard of perfection, which is God. Matthew 5:48 echoes this idea, commanding, "You therefore must be perfect, as your heavenly Father is perfect."



Modern Restatements and Criticisms of the Cosmological Argument


In modern philosophy, the cosmological argument has been restated and defended by thinkers such as Gottfried Wilhelm Leibniz and Richard Taylor. Leibniz developed the principle of sufficient reason, which argues that everything must have a reason or cause for its existence. He concluded that there must be a Necessary Being who is the sufficient reason for the existence of the universe.


Taylor's restatement of the cosmological argument focuses on the need for an explanation of the universe's existence. He points out that the universe as a whole does not explain its own existence, and since it could conceivably not exist, there must be a cause outside the universe that brought it into being. This external cause, according to Taylor, must be a Necessary Being. This reasoning aligns with Hebrews 11:3, which says, "By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible."


However, critics such as Immanuel Kant and David Hume have raised objections to the cosmological argument, particularly concerning the principle of causality and the idea of a Necessary Being. Kant argued that the cosmological argument depends on the ontological argument, which he believed was flawed. Hume questioned the principle of causality, suggesting that it may not apply beyond the universe itself.


Despite these objections, the cosmological argument remains a powerful defense of theism, particularly when combined with biblical revelation. Colossians 1:16-17 encapsulates the essence of the argument: "For by him all things were created, in heaven and on earth, visible and invisible... And he is before all things, and in him all things hold together."



Why the Cosmological Argument Points to the God of the Bible


At its core, the cosmological argument demonstrates that the universe requires a Cause beyond itself—an uncaused, necessary, and eternal Being. For Christians, this Being is not some abstract force but the personal God of the Bible, Jehovah, who revealed Himself to humanity through the Scriptures. The God of the cosmological argument is the same God who declares in Isaiah 45:18, "For thus says Jehovah, who created the heavens (he is God!), who formed the earth and made it... 'I am Jehovah, and there is no other.'"


The cosmological argument, therefore, serves as a rational pathway to understanding the existence of God. It aligns with the biblical teaching that the universe was created by God and continues to be sustained by Him. The argument’s logic and structure point to the reality of a Necessary Being, whose existence is the foundation of all contingent reality. This understanding not only supports theism but also strengthens the faith of believers, as they recognize that the God of creation is the God who revealed Himself through His Word.


About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220 books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).


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