In his second argument for the existence of God, St. Thomas Aquinas takes into consideration Efficient Cause to be the cause for things that exist in the sensible world. Thus arguing that things need causes for its existence, therefore there must be an Efficient Cause that could cause things in the sensible world. In presenting this argument to all intelligent observer of the natural world (from things that are made), he draws a striking similarity with Aristotle’s theory of demonstration and there are two methods of demonstration: one is from cause to effect and the other from effect to cause. Though it is obvious here, that, St. Thomas proceeds his argument for Efficient Cause from the basis of effect to cause.
As one observe, analyze, and consider things that are made, the one observing cannot resort in a world of denial refusing to ask the question what is the cause of something rather than nothing? This question therefore is the reason why Efficient Cause is the most logical argument from St. Thomas five arguments for the existence of God. Because it provides an undeniable truth with respect to the order of efficient cause to the first efficient cause, “In the world of sensible things we find there is an order of efficient causes.” [1] In addition, it is important to establish the principle by which it will be determine the first efficient cause of all efficient causes. First, what brings efficient causes, what power constitutes efficient causes, what material reason efficient causes are, what purpose, goal, or aim efficient causes moving towards?
After establishing this principle that will serve as guide to ascertain the nature of first efficient cause, the consideration of any possible weakness to this argument will also be taken into account and conclude by providing the strength for this argument; let’s begin developing this argument. The nature of efficient cause in sensible things, propositions for this argument: (i) there is an order of efficient causes (ii) efficient causes cannot be the caused of itself or even prior to itself (iii) efficient causes cannot go into infinite, therefore there is an order “the first is the cause of the intermediate cause, and the intermediate is the cause of the ultimate cause” [2](iiii) efficient causes has no effect without a cause (iiiii) therefore God is the first efficient cause of all efficient causes independent from sensible things for his existence.
There is an order of efficient causes. “In the world of sensible things we find there is an order of efficient causes” [3] here St. Thomas is shedding light to nakedness of the world as a signal for an efficient cause, not that the signal in itself is the efficient cause but simply bearing witness to the first efficient cause. Imagine driving on Mountain Creek Parkway with the intention to go on freeway 20, but between the freeway and you there is the red stop sign with a message on it “STOP”. Clearly the sign in itself is not the efficient cause; however, it is there as an idea to bring awareness to a reality that is there. As observed the red stop sign is not the power that caused itself to be there but was a first efficient cause. Likewise, the stop sign had a material cause which is to prevent any potential accident from occurring. Consequently, with this same logic it is important to say that the goal of the stop sign is to point to a reality not seen but still evident.
Efficient causes cannot cause itself or prior to itself. Here it will be good to observe a pregnant woman; prior to her pregnancy the baby could not have requested life since he/she was not there. However, by the parent’s choice the baby is given life. Therefore, life was not dependent on the baby but on the parents. Similarly, efficient causes could not have caused it or prior to itself to be, there is a first efficient cause that caused efficient causes. And this is not done by accident or any chance. The idea that causes existence lies outside the efficient causes to a first efficient cause which in turn depends on nothing else for its existence but itself. Upon this principle the power and material cause overlaps with that of the idea. In the same respect the goal is to underscore the reality of a first efficient cause. “There is no case known (neither is it, indeed, possible) in which a thing is found to be the efficient cause of itself; for so it would be prior to itself, which is impossible”[4] Therefore, for every effect there must be a cause precedes itself prior to it existence or else there is no first efficient cause, for it is the means to bring something into existence.
Efficient causes cannot go into infinite. For if it goes into infinity it will rule out the possibility of a first efficient cause for efficient causes in the world of sense perception. This therefore contradicts the self-evident rules. The effect of a thing cannot be bigger than the cause of things. It is like saying that a horse has five foot when at the moment you are seeing the horse with four foot walking toward the stable. Seeing and counting four and saying that the horse has five foot instead of the four, is saying basically there is no cause but only effects.
Efficient causes have no effect without a cause. It should suffice to say, that without a cause to an effect there would not be any end goal, purpose, or even meaning to the effect if the cause is subtracted. A house could not exist without a foundation, a car could not drive without an engine, and consequently there could never be a man without a soul or else he will simple reduces to a corpse. In light of this therefore, there could never be efficient causes without a first efficient cause. A corpse cannot will itself in existence unless something powerful wills it into existence. Moreover, there must be an efficient idea that wills the corpse from being a corpse to possess life. Accordingly, there is a necessity for a first efficient cause to have efficient causes in the world of sensible things. From the order of efficient causes in the sensible world, is the foundation from which lies any knowledge possible to obtain from the first efficient cause.
Therefore God is the first efficient cause of all efficient causes independent from sensible things for his existence. But because God implanted his attributes in sensible things knowledge of him is possible to obtain from efficient causes. Although it is important to clarify those efficient causes is not the fullness of knowledge in itself but is like a tour guide to God which is the first efficient cause by which all causes derives from. In short, nothing could cause God, but God himself. Therefore, the distinction that should be deemed is that God (first efficient cause) is infinite and efficient causes are not endless. Efficient causes begin with God and ends in God. For this purpose it should be said, that, God is the actual initiator of everything that exist in the world of senses. Meaning, God always existed and there would not be anything if he had not existed.
In conclusion, given that the principle use to establish the first efficient cause in order to make sense of existing things rather than nothing, and the cause of existing things in the sensible world, it is imperative then, to proceed in dealing with possible weakness of the second argument for God’s existence. And as stated previously this argument seems to be the most logical of the five propose by St. Thomas because it gives sense, meaning, and purpose to things. The weakness, therefore seems like this argument could lead us into a wall of “probabilities” regard to the first efficient cause; which could potentially lead to skepticism. For example, the famous Big Bang theory could be a strong argument against this principle or second argument and its supporting propositions. For in a world of probabilities anything could happen. Man, could descend from Apes, the Big Bang theory could be the first efficient cause that could be the initiator of efficient causes in the sensible world. In addition, a second objection is that it does not provide a hard core or solid defense for infinite regress; although this second argument logically coheres it also can lead us into a world of despair and nihilism and a series of multiplicity of events that could result into efficient cause.
Strength, although the possibility exist for the multiplicity of efficient causes in the sensible world, however, there is but the first efficient cause for the sensible world. On the other hand, it provides knowledge to the first efficient cause from which the intricate structure of efficient causes in the sensible world proceeds from. It also gives credence to an always existing being non dependent on anything for his existence. Therefore he is call God.
