Shoot To Thrill said:
I think Aquinas' mission was to attempt and unite the Church with Science.
This is a semantical argument at best. Aristotle virtually defined Science at the time. A good summary of the relationship between Aquina and Aristotle:
To many, the worldview disclosed in Aristotle's writings seemed to be a Pagan threat to Christianity. To others, including Aquinas, Aristotle's works provided an exhilarating cosmological, metaphysical, and epistemological framework on which to build a coherent and all-emcompassing Christian worldview. However, although Aristotle was "the Philosopher," he was not infallible, and Aquinas felt free to reject those aspects of his philosophy that conflicted with Christian revelation
-"Classics of Western Philosophy", Sixth Edition, Edited by Steven M. Cahn. Pg. 407, "Thomas Aquinas".
To give a scientific approach to religion, I have long forgotten which number goes with which proof, but I don't see how you can disprove the first mover theory.
I can't, but also recognize that this is not Aquinas' theory in any sense, he simply used it (Plagiarized, even). Aquinas claims Aristotle' first mover to be "God". Kant and most modern physicists agree with this reasoning, even though they may not refer to this first-mover as God.
I know his fifth proof was not very... "scientific," as well as another, maybe the fourth? I forget.
I'll quickly rundown the flaws in Aquinas's arguments. First, the three conditions which are presumed for all five:
i. that the universe is causally ordered and known to be so (fairly clear false, and I can elaborate if need be.)
ii. that this is hierarchical order with the lower causes instruments of the higher causes and all contributing simultaneously to bringing about an effect (not blatantly false, though Aquinas tends to misguidedly presume that the top of this hierarchy is God by definition: putting the cart before the horse, so to speak.)
iii.that the ultimate explanation of any effect can only be found by going outside the entire series of causes and effects to a transcendent, infinte, first uncaused cause (IOW, in his initial premises he already presumes the first-mover argument to be true, and thus, of course, finds it to be so)
Faulty premises lead to faulty conclusions, but even within his own framework Aquinas makes many errors:
i. I've already done the "from motion" argument.
ii. "from efficient causality"
This is the "first-mover" argument restated, simply throwing in the (unfounded) premise and conclusion that this "efficient cause" must be God.
iii. "from contingency"
He argues that since everything can exist and not exist (not at the same time) that there must be something that exists by necessity. This is simply faulty logic. Again, he calls this "necessary existence" God.
iv. "from gradation of things"
First he presumes that there are degrees of morality, nobility, truth, etc., possessed by many things (this premise already presumes God). He concludes that something must be the "moralist", "truest", "nobilist", etc. This again is faulty logic. There's no particular reason to suppose that (even if the things he lists could be, sonehow, quantified), that there must be something that is the definition of these qualities outside of the abstract definitions provided by humanity itself. That there are beings with mass that are the "fastest" does not mean there are masses that travel at our beyond the speed of light, for example.
v. "from design"
Here Aquinas argues that things which lack knowledge (inanimates, by and large) act in consistent ways and that something must have "told" them to do such. This, is yet again, the first-mover argument with slightly different criteria.
In short, Aquinas prattles on for 1300 pages with shaky premises, logical leaps and obvious inacuracies. Few take him seriously. He is ridiculed by most modern philosphers. His only reasonably valid argument is a copy of Aristotle; Aquinas contributed next to nothing. He didn't even show any of the arguments to really represent anything resembling the Christian God that he wanted to. All his arguments end with the conclusion (or something simlar to), "and this being we call God".