The Euthyphro Problem as the Foundation of the Divine Command Theory

In answering the problem of the Euthyphro dilemma, we begin to encounter a

philosophical impasse. If we say that it is morally upright because God commands it, it
implies that we have to obey God categorically even if God commanded us to inflict
suffering on others for fun. We would be obliged to do so because God commanded it.
It follows, then, that since morality is based on God’s command, morality becomes
arbitrary and what is considered morally reprehensible becomes morally obligatory.
Theists or those who believe in God’s existence tend to avoid this arbitrariness by
arguing that God commands it because it is morally right. By this account, advocates
of DCT avoid having to accept that inflicting suffering could be a morally right action.
However, two new problems arise. (1) If God commands an action because it is
morally right, then morality no longer depends on God as DCT maintains. By this
account, God is no longer the foundation of ethics. Furthermore, (2) it appears that
God has become subject to an external moral law implying that God is no longer
sovereign. Thus, DCT adherents face a dilemma: morality either rests on arbitrary
foundations or God is no longer the source of ethics and subject to an external moral
law. Both undermine God’s attributes of omnipotence (all-powerful) and omniscience
(all-knowing).
We will discuss two responses to the DCT dilemma by considering the works of St.
Augustine of Hippo.

Saint Augustine of Hippo on the Doctrine of Love

Saint Augustine of Hippo was a philosopher and theologian who became a key figure
in the rise of Christianity during the Medieval period. His most famous works
are Confessions and City of God. Most of his works focused on philosophy of the
human person, apologetics, that is, a rational defense of faith, and ethics.
Central to St. Augustine’s philosophical ethics is the role of the human person and his
or her search for God, the Divine Truth. Augustine tells us that God is the “unique and
perfect cause” that created all things. God, therefore, permeates all of creation in its
different forms. If Augustine is right, even we are permeated by God and we gravitate
toward that which created us. This Christian anthropology of Augustine may be
summarized in his famous dictum, “Oh Lord, you have created for yourself, and our
hearts are restless until they rest in you.” It follows too that we naturally seek what is
true, good, and beautiful for these are attributes or characteristics of God. When we
get a glimpse of these “transcendental” characteristics of God, we get a sense of
fulfillment and happiness.
All of creation for Augustine is replete with God’s grace and act. All creatures reflect
God’s existence including the persons around us. Though the created world can lead
us to God, it is not “equal” to God but only “participates” in God’s creative act. All
creatures are mere analogies of the qualities that God possesses. Hence, we love
things that are true, good, and beautiful not because of their own merit but only
insofar as they reflect God who is the Truth, Goodness, and Beauty. Only our love,
writes Augustine, is our direct participation in God in such a manner that it is God
whom we love in creatures that reflect his goodness, truth, and beauty. Mahal kita,
sapagkat nakikita ko sa iyo ang Diyos.
Augustine was also a theologian; naturally his thinking is molded very largely by
Christian tradition. This influence is manifested in the various categories he uses such
as the concepts of sin, grace, and divine law. However, he is also prepared to use
philosophical concepts especially those of Plato in reading Christian writings found in
both the Old and the New Testaments. He is, therefore, able to define “blessedness”
in terms that make no reference solely to Christian thinking. For instance, he says that
human beings are blessed when all of their actions are in “harmony with reason and
truth.”
Ethics lies at the center of Augustine’s thoughts. More than any theories that concern
him, it is morality that fills most of his writings more than any discussions of concepts
and principles. At the heart of Augustine’s ethical system, are the concepts of love,
law, and the moral order. The human person takes the center stage because human
beings differ from other things in nature. According to Augustine, within the human
person lies complex desires and drives.

On the other hand, satisfaction, which is the end of all desires, is distant and scarcely
realized. The reason for this, Augustine tells us, is the fact that these desires of ours
have been “disordered” and deprived of their “original
harmony.” Augustine interpreted this aspect of the human condition as a result of the
sin of Adam and Eve. Nevertheless, according to the good saint, we are not at the
mercy of these conflicting forces. To some degree, we are capable of selecting among
these desires, which to resist and which to follow. Augustine called this human
capacity “will,” and will is the one that endorses or approves what we love or not.
Love, therefore, is “neutral” only insofar as the will approves.
Moreover, Augustine defined virtue as “rightly ordered love.” Virtue, of course,
consists in setting things in their order of priority and making choices according to
their worth. God, according to Augustine, is our ultimate end; then we choose and love
what is good. This is our way to happiness and fulfillment. Augustine pointed out
that being Christians we can experience real happiness only with God because God is
the source of true love and true joy. Sin and evil are a distortion of this love, a breach
of order of some kind.
The moral of Augustine’s philosophy is that true happiness is not found in this physical
world of ours. There are things in this world that are just there for a short time
because they do not mean to last. For example, your brand new laptop, your iPhone,
your books, your crush and even your pets are just temporary. They just give you
temporary happiness. In the end, as Augustine would agree, God is the only reality
that is permanent. He is the one who leads us to eternal happiness. Wala sa katabi mo
ang forever, na kay God. Augustine tells us that there are two types of human beings:
material and spiritual. The material human desires material happiness and temporal
peace. On the other hand, the spiritual person is a person who loves God, seeks a
spiritual happiness and an eternal peace. Augustine urges us to become like the
spiritual human being who loves God. By becoming a spiritual person, our actions will
be directed towards goodness with the inspiration of God’s love.

Saint Thomas Aquinas on Divine Law

Saint Thomas Aquinas is considered as the greatest intellectual figure of the Medieval
Age. Aquinas combined Aristotelian science and Augustinian theology into a
comprehensive system of thought that later became the authoritative philosophy of
the Roman Catholic Church. His major works are Summa Theologica and Summa
Contra Gentiles. Moreover, Aquinas wrote different works which tackled almost all
branches of philosophy. In this lesson, we will focus on Aquinas’ typology of laws to
understand his Christian ethics.
For Aquinas, there are four primary types of law - the Eternal, Natural, Human and
Divine laws. (1) Eternal Law refers to the rational plan of God by which all creation is
ordered. Because the Eternal is part of God’s “mind,” it has always existed, hence, the
word eternal. And since God created the universe, everything in it is subject to Eternal
Law. This being subject to God’s Eternal Law, Aquinas tells us, is manifested by the
fact that everything has a purpose and follows a plan. He writes that everything has
a τέλος (telos) or goal/end. And so, like Aristotle, Aquinas believes that something is
good in as far as it fulfills its goal or end. For example, a good student is one who
studies and grows into a mature member of society. Even though Eternal Law is
something we cannot comprehend because we are not like God, this law, Aquinas tells
us, is manifested in both Natural Law and Divine Law.
(2) Aquinas believes that if we act according to reason, then we are partaking, as it
were, in the Natural Law whose origin is the Eternal Law. Aquinas tells us that if we act
according to our reason, then we agree to some “overarching principle” that is
absolute and binding. Furthermore, this principle is shown in what Aquinas calls
“primary precepts.” These are preservation of life, reproduction and education of
offspring, knowledge and worship of God, and living well in society.
(3) Aquinas also introduces the idea of “secondary precepts” which he calls Human
Law. These laws are created by governments, communities, and societies. These laws
might include such as traffic law, civil obedience and the likes. It is not always
acceptable to follow these laws such as when governments fail to protect their people.
Only if these laws are consistent with the Natural Law that we are to obey them
according to Aquinas.

(4) Finally, there is the Divine Law. Divine Law is discovered in Revelation (found in
both Scripture and Sacred Tradition). These laws are those revealed by God for us to
follow such as the Ten Commandments. Aquinas believes that these laws are
unattainable neither by human laws nor by the Natural Law. Only God could have
revealed these laws that are found in the Bible and Christian Tradition.

In this module, we discussed the Divine Command Theory. We answered the

question: “What is God’s role in our lives?” The answer that we got from this theory is
that God is our Creator, source of love and happiness, and basis of morality. DCT has
been evident to many individuals since religion has indubitably influenced humanity.
Moreover, we discussed that the question asked by Socrates to Euthyphro is a good
jump start on understanding the connection of God and morality. The revised
question “Does God command this particular action because it is morally right or is it
morally right because God commands it?” indicates that God has a role in morality. It
shows that God’s commands and preferences can be the guide to one’s moral beliefs.
We also discussed Saint Augustine of Hippo and Saint Thomas Aquinas. Saint
Augustine explained that God is the Divine Truth, source of happiness
and ultimate end of a human person. It is our goal to know Him since He is the one
who created us. Augustine proposed that the physical things around us are God’s
manifestation in our world. Hence, we need to express love in them so that we can
also experience God’s love. Also, Augustine accentuated that to reach this goal, we
must become a spiritual human being who focuses on loving God and seeking spiritual
peace and eternal happiness. On the other hand, Aquinas talked about the Divine Law.
Divine Law is discovered in Revelation (found in both Scripture and Sacred Tradition).
These laws are those revealed by God for us to follow such as the Ten
Commandments. Aquinas believes that these laws are unattainable neither by human
laws nor by Natural Law. Only God could have revealed these laws that are found in
the Bible and Christian Tradition.
Perhaps, one way to look at the Euthyphro dilemma and overcome its impasse is to
recognize that whatever is good comes from God alone. Therefore it is impossible to
do good without God. We can do little things for our neighbors such as lending a
helping hand or being understanding, loving, and forgiving. The said virtues may seem
human at first, but they later make us realize that it is impossible to exist in a
metaphysical world without God. A world without God is a world of selfishness and
survival of the fittest. Perhaps we should not separate God from being good and loving
our neighbor. As John the Evangelist puts it, “Everyone who loves has been born of
God and knows God. Whoever does not love does not know God, because God is love”
(1 John 4).