Existence of God proof study outlines/Teleological proof outlines

Note that as per age of universe, Bahá'ís believe that creation has always existed, so the teleological proofs in regard to design do not refer to temporal design.

Outline for Some Answered Questions, Chapter 1, pars. 1-5, 7[edit]

0. Nature is that condition or reality which outwardly is the source of the life and death (the composition and decomposition, of all things)
I. Nature is highly organized and under one law
- A. Nature is subject to the following from which it never departs:
  - 1. a sound organization
  - 2. inviolable laws
  - 3. a perfect order
  - 4. a consummate design
- B. This most perfect organization can be seen in all things
  - 1. from the smallest invisible atom to
  - 2. the largest globes in the world of existence (such as the sun or the other great stars and luminous bodies)
- C. Their organization is evident with regard to
  - 1. their order
  - 2. their composition
  - 3. their outward form
  - 4. their motion
- D. All are subject to one universal law from which they never depart
II. Nature itself, however, shows it has neither awareness/consciousness nor will
- A. The natural movements of all created things are compelled
  - 1. The nature of fire is to burn (burns without will/consciousness)
  - 2. The nature of water is to flow (flows without will/consciousness)
  - 3. The nature of the sun is to shed light (shines without will/consciousness)
  - 4. The nature of vapour is to rise (rises without will/consciousness)
- B. Nothing moves of its own will save animals and, in particular, man
  - 1. Man discovers the natures of things
  - 2. By virtue of this discovery
    - a. Man has mastery over nature itself and is able to resist and oppose nature
    - b. All the crafts that man has devised proceed from this discovery.
      - 1. For example, he has invented the telegraph, which connects the East and the West.
III. (Something which creates something (highly organized) must have will and consciousness)
IV. (Therefore, Nature could not have created its order alone)
- A. Organization, order, and laws cannot be attributed merely to the effect of nature
V. This nature then is in the grasp of the omnipotent Lord
- A. He is the Ruler of the world of nature
  - 1. It is that Eternal and Almighty One Who subjects nature to ideal laws and organizing principles, and Who rules over it.
- B. He causes it to manifest whatsoever He desires

Outline for Some Answered Questions, chapter 2, pars. 1-2[edit]

I. A powerless being cannot create another being, and an active creator must possess all perfections to produce his handiwork
- A. Is it possible for the handiwork to be perfect and the craftsman imperfect?
- B. Is it possible for a painting to be a masterpiece and the painter to be deficient in his craft, notwithstanding that he is its creator?
II. Man has not created himself
III. Rather that his creator and fashioner is another than he
- A. And it is certain and indisputable that the creator of man is not like man himself
- B. The painting cannot be like the painter, for otherwise it would have painted itself
IV. (The creation is utterly deficient in comparison to the creator)
- A. And no matter how perfect the painting may be, in comparison with the painter it is utterly deficient.

Outline for Some Answered Questions, Chapter 2, par. 6[edit]

I. (The smallest created thing is organized)
II. (These created things, however, show neither awareness/consciousness nor will)
III. (Something which creates something (organized) must have will and consciousness)
IV. (Therefore, these created things could not have created its order alone)
V. These created things then have a creator
- A. Throughout the world of existence the smallest created thing attests to the existence of a creator.
  - 1. For instance, this piece of bread attests that it has a maker.

Outline for Some Answered Questions, Chapter 2, par. 7[edit]

I. (A change in the outward form of the smallest created thing (to this vast, boundless universe) requires will and consciousness)
II. (These created things, however, show neither awareness/consciousness nor will)
III. (Something which changes the outward form of something must have will and consciousness)
IV. (Therefore, these created things could not have caused a change in their outward form alone)
V. (These created things then are in the grasp of a creator)
- A. The change in the outward form of the smallest thing proves the existence of a creator
- B. Then how could this vast, boundless universe have created itself and come to exist solely through the mutual interaction of the elements?

Outline for Promulgation of Universal Peace, p. 82, par. 1[edit]

I. (Writing in a little book (to this vast, boundless universe) requires will and consciousness)
II. (The words themselves, however, show neither awareness/consciousness nor will)
III. (To write something requires will and consciousness)
IV. These words have not written themselves
- A. These letters have not come together of their own volition.
V. (The handwriting has a writer)
- A. What has been written presupposses and proves the existence of a writer.

Outline for Promulgation of Universal Peace, p. 82, par. 2 (part 1)[edit]

I. (This infinite universe is highly organized)
II. (This universe, however, shows neither awareness/consciousness nor will)
III. (Something which creates something (highly organized) must have will and consciousness)
- A. The Creator and cause (of this infinite congeries of worlds) should not be without intelligence
- B. It is not tenable that the Creator has no comprehension of what is manifested in creation
IV. (Therefore, this universe could not have created its own organization)
V. (The universe then has a creator)
- A. It could not have been created without a Creator

Outline for Promulgation of Universal Peace, p. 82, par. 2 (part 2)[edit]

I. (Man is mighty in certain ways)
II. (Man does not, however, have enormous awareness/consciousness and will)
- A. We are weak
- B. We are ignorant
- C. We are poor
III. (Something which creates something mighty must have enormous will and consciousness)
IV. Therefore, man did not create himself, and he cannot do so
- A. Man of his own weakness could not create such a mighty being (as man)
- B. If the creative cause of man be simply on the same level with man, then man himself should be able to create
V. Man then must have a separate creator
- A. Therefore, the Creator of man must be more perfect and powerful than man.
- B. We know very well that we cannot create even our own likeness.
VI. The Creator of man must be endowed with superlative intelligence and power in all points that creation involves and implies.
- A. He is mighty, because, were He not mighty, He could not have created us.
- B. He is wise.
- C. He is rich. Otherwise, He would have been incapable of our creation.

Outline for Selections from the Writings of 'Abdu'l-Bahá, sec. 21.8, pp. 48-49[edit]

I. (The endless universe carries out its functions in perfect order)
- A. Ye can see that this endless creation carrieth out its functions in perfect order, every separate part of it performing its own task with complete reliability
- B. There is no flaw to be found in all its workings.
II. (The universe, however, shows neither awareness/consciousness nor will)
III. (Something which creates and directs something that works in perfect order must have will and consciousness)
IV. (Therefore, the universe could not have created and be directing its order alone)
V. The universe then has a creator and director/coordinator
- A. A universal power inevitably existeth, which encompasseth all, directing and regulating all the parts of this infinite creation
- B. Were it not for this Director, this Co-ordinator, the universe would be flawed and deficient.
  - 1. It would be even as a madman;
- C. Thus it is clear that a Universal Power existeth, directing and regulating this infinite universe.

Outline for Tablet to Auguste Forel, par. 21[edit]

I. Man is like unto a tiny organism contained within a fruit; this fruit hath developed out of the blossom, the blossom hath grown out of the tree, the tree is sustained by the sap, and the sap formed out of earth and water
II. This tiny organism cannot comprehend the nature of the garden, conceive of the gardener and comprehend his being
- A. That is manifestly impossible
III. Should that organism understand and reflect, it would observe that this garden, this tree, this blossom, this fruit would in no wise have come to exist by themselves in such order and perfection.
IV. Similarly the wise and reflecting soul will know of a certainty that this infinite universe with all its grandeur and perfect order could not have come to exist by itself.

Outline for Tablet to Auguste Forel, pars. 24-29[edit]

I. Nature is, like the diverse parts of man, but the essential properties and the necessary relations inherent in the realities of things
II. Though these infinite realities are diverse in their character yet they are in the utmost harmony and closely connected together
- A. Every reality of Nature is but an essential requisite of other realities
- B. Consider the body of man, and let the part be an indication of the whole (of Nature)
  - 1. The diverse parts and members of the human body are closely connected and harmoniously united one with the other
    - a. Co-operation among the constituent parts of the human body is clearly established
    - b. The parts and members render services unto all the component parts of the body
    - c. For instance, the hand, the foot, the eye, the ear, the mind, the imagination all help the various parts and members of the human body
  - 2. Every part is the essential requisite of all other parts and has a function by itself
  - 3. All parts function under certain laws that are essential to existence
- C. Consider machinery and workshops
  - 1. Regarding the interaction existing among the various component parts and sections, they are connected one with the other
- D. Considering all beings, large or small
  - 1. Both interaction and co-operation are evident and proven
  - 2. In the case of large bodies interaction is as manifest as the sun
  - 3. In the case of small bodies, though interaction be unknown, yet the part is an indication of the whole
III. Thus to connect and harmonize these diverse and infinite realities (that every part of existent being may in perfect order discharge its own function), an all-unifying Power is necessary
- A. In the example of man
  - 1. It is the mind that is the all-unifying agency that so uniteth all the component parts one with the other
    - a. Each part of man thus dischargeth its specific function in perfect order, and thereby co-operation and reaction are made possible
    - b. All the interactions of the different parts of man are linked by an unseen, all-embracing power, that causeth these interactions to be produced with perfect regularity
    - c. This is the inner faculty of man, that is his spirit and his mind, both of which are invisible.
  - 2. Should that all-unifying agency that directeth all these parts be harmed in any way there is no doubt that the constituent parts and members will cease functioning properly
    - a. Interaction and co-operation between the constituent parts of the human body are evident and indisputable, yet this does not suffice
    - b. An all-unifying agency is necessary that shall direct and control the component parts, so that these through interaction and co-operation may discharge in perfect order their necessary and respective functions
  - 3. Though that all-unifying agency in the temple of man be not sensed or seen and the reality thereof be unknown, yet by its effects it manifesteth itself with the greatest power
- B. Considering machinery and workshops
  - 1. All these relations and interactions, however, are connected with a central power which is their motive force, their pivot and their source
  - 2. This central power is either the power of steam or the skill of the mastermind.
- C. Considering all beings, large or small
  - 1. All their interactions therefore are connected with that all-embracing power which is their pivot, their centre, their source and their motive power
- D. Thus in Nature, these infinite beings in this wondrous universe will discharge their functions properly only when directed and controlled by that Universal Reality, so that order may be established in the world
  - 1. Thus, interaction, co-operation and interrelation amongst beings are under the direction and will of a motive Power which is the origin, the motive force and the pivot of all interactions in the universe.