The Christian and the Euthyphro Dilemma

Bust of Socrates in the Vatican Museum
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One of the arguments raised against God being the basis for morality is the age-old Euthyphro Dilemma. Socrates, in Plato’s dialogue, asks Euthyphro: “Is the pious loved by the gods because it is pious, or is it pious because it is loved by the gods?” The modern adaptation raised against theism goes something like this: “Is what is morally good commanded by God because it is morally good, or is it morally good because it is commanded by God?”

The Catch-22 for the theist is this:

  1. God could command any arbitrary thing that popped into his head – like killing kittens – and we’d be obligated to obey and call it good because God says so. Or
  2. God answers to some sort of higher moral standard outside of himself, thus he cannot be the basis for our morality.

Based on biblical teachings, I do not think the Euthyphro dilemma poses a real problem for the Christian at all. If the statements found in the Bible are even possibly true in what they say about God, then the Euthyphro dilemma is really a false dilemma.

  1. “God is light; in him there is no darkness at all.” (Referring to evil as darkness and light as good) (1 John 1:5)
  2. “God is love” (1 Jn. 4:8)
  3. God is triune “And I (Jesus) will ask the Father, and he will give you another advocate to help you and be with you forever— the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you” (Jn. 14:16)
  4. God is eternal and necessary. “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made.” (Jn. 1:1-3)
  5. God’s character is unchanging. “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows. “ (James 1:17)

So if God is light and he is unchanging, then He cannot on a whim become a “dark god” and command torture of little babies. If God is love, then what he commands will by necessity be loving. If God is triune, then his morality is not found outside himself, but within the persons of the Trinity. The persons who make up the Godhead relate to each other freely not out of law or arbitrary demands,  but out of perfect and maximal love for the other. “For the one whom God has sent speaks the words of God, for God gives the Spirit without limit. The Father loves the Son and has placed everything in his hands.” (John 3:34-35)

So assuming the Bible is correct in what it says about the nature of God, God cannot have other traits then the ones that He possesses,  thus there is no arbitrariness. Furthermore, there is no higher moral good than love of the self-sacrificial, agape kind. God’s commands flow from his loving nature, and the New Testament command is to believe in Jesus Christ  love as Christ loved. (Jn. 13:34-35, 1 Jn. 3:22-24) There is no love standard that the triune God answers to outside of himself, He is necessarily a perfectly loving being by his very own nature.

Moreover, we read that whether we know God or not, He has “hard-wired” all humanity to recognize his commands. The commands aren’t imposed on us from the outside, but rather we recognize internally that we ought to love our neighbor as ourselves. If we do love our neighbor as ourselves, then we won’t steal from them, sleep with their wife, kick their cat, throw fireworks at their dog, etc.

“Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law. They show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts sometimes accusing them and at other times even defending them.” -Romans 2:14-15

The Christian has a special advantage. Not only does the Christian experience the benefit of having their sins forgiven, but they also God’s very own Spirit living within her, enabling her with divine grace to keep God’s commands.

I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws.  (Ezekiel 36:26-27)

But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law. (Gal. 5:22-23)

To close, if the Christian theology and anthropology is correct, then Euthyphro dilemma really is not a dilemma at all. Socrates may have stuck a pebble in Euthyphro’s shoe (or sandal, I should say) but for the Christian believer, there is no quandary.

3 Replies to “The Christian and the Euthyphro Dilemma”

  1. Wow, Erik! I really love this post. I really like how you used the Bible to show how the portrayal of God is antithetical to the Euthyphro dilemma. This is something I’ve personally made note of: the dilemma has a different view of “god” which comes from its background in Greek thought, in which gods could be good or bad. That is contrary to what Christianity says about God, so the dilemma is very forced when someone attempts to utilize it against Christianity.

    Another most excellent post here!

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