Resolution: A creator of the universe exists.

Resolution: A creator of the universe exists.Definitions are in the opening post. As per tradition, I have provided a reasonable set of definitions. My argument shall be lied out as follows:I will debating two basic contentions:1.There are good reasons to think God exists.2.There are no good reasons to think God doesn't exist.1. The Kalam Cosmological Argument as formulated by Dr. William Lane Craig2.The First Mover Argument as formulated by St. Thomas AquniasKCA[2]1. Whatever begins to exist has a cause.2. The universe began to exist.3. Therefore, the universe has a cause.Premise seems to be intuitively obvious. Even quantum fluctuations, which many suppose to be uncaused, are causally conditioned in that they depend on the existence of a pre-existing quantum vacuum. As David Oderberg argues:We are asked to countenance the possibility of the following situation: the nonexistence of anything followed by the existence of something. The words “followed by” are crucial — how are they to be interpreted? What they cannot mean is that there is at one time nothing and at a subsequent time something, because the nonexistence of anything is supposed toinclude time: to say that at one time there is nothing whatsoever is self-defeating because it is to say that there is a time at which nothing exists — hence something did exist. But it is hard to see how else we are supposed to understand “followed by”; or when the denier of the causal principle says that it is possible for something to come from nothing what are we to understand by “from”? Again it cannot have a causal sense because something is supposed to have come into existence uncaused. All that appears to be left is a timeless contradiction — the existence of nothing and the existence of something. [1]Premise number two:Premise 2If premise (2) is false, then it follows that the universe never began to exist. But, if the universe never began to exist, then the number of past events must have been actually infinite in duration. This assumes that the existence of actually infinite sets in re is possible. But if in fact actually infinite sets cannot exist in reality, then (2) must be true.Several types of arguments can be advanced in favor of this thesis. Hilbert's HotelSuppose that we have a hotel with an actually infinite number of rooms and that an actually infinite number of guests arrives. The manager easily accomodates the guests, and that's that. But now suppose that another guest arrives. "No problem!" says the manger, and he moves the guest in room #1 into room #2, the guest in room #2, into room #3, and so on. In a flash, the fully occupied hotel suddenly has one more room. But how can this be? The hotel was already full!Now suppose that an actually infinite number of new guests arrives looking for rooms. Without breaking a sweat, the manager moves each guest into a room that is twice his own. As a result, all of the odd numbered rooms become vacant, and the guests are accomodated without issue. But again, how can this be? The hotel was already full prior to their arrival! But now suppose that all of the guests in the even numbered rooms check out. It would still be the case that the hotel had just as many guests as before. In fact, with some re-arranging, the manager could turn his half empty hotel into one that's jam-packed. But how can this be?Hilbert's hotel is rightly absurd, and it illustrates the absurdities that could result if actually infinite sets did exist in reality. Because mathematical operations involving actually infinite sets lead to contradictions, they cannot exist in reality.It must be noted that since there is nothing prior to the cause of the universe, it cannot be explained scientifically, as this would imply the existence of antecedent determining conditions. Because there are no prior determining conditions, the cause of the universe must be personal and uncaused, for how else could a timeless cause give rise to a temporal effect? Moreover, the cause must transcend both matter and time to create matter and time. Finally, in order to create the universe ex nihilo, this cause must be enormously powerful, if not omnipotent. One is warranted in concluding that therefore, God exists. [1]My next argument is the thomistic first mover:The Thomistic First Mover The great Catholic thinker, philosopher and theologian St. Thomas Aquinas summarized his cosmological argument in the Summa Theologia. In this theological masterpiece, St. Thomas writes five "ways" that we can know God exists. His first three ways deal with the cosmological argument: St. Aquinas argues that there are things in the world in motion (this simply means that things are changing) and that whatever is in motion must have been put in motion by another thing in motion. Aquinas holds that, "whatever is in motion must be put in motion by another," and that, "this cannot go on to infinity, because then there would be no first mover." Hence St. Thomas argues that in order to eliminate the infinite chain of motions, there must be a first mover and source of all motion, God.The second way is very similar to the first. It argues that," In the world of sense we find there is an order of efficient causes. 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." By this he means that any thing, circumstance or event cannot change itself, but can only change something else (concept of efficient cause). Since there is a string of causes in which the string cannot be infinite (see premise #1), then all causes must attribute themselves to a first cause: God.The third way also argues using the notion of a chain of causes. St. Thomas notes that things in our world owe their existence to something else in the world. Aquinas calls this the way of "possibility and necessity," meaning that all things made possible, necessarily attribute their existence to some pre-existing thing. Only God can be the source of all things since he is a being having its own necessity and does not need a pre-existing thing to cause him to exist. All things existing can trace themselves in a chain back to God.[3] Every being (that exists or ever did exist) is either a dependent being or a self-existent being. Not every being can be a dependent being. So there exists a self-existent being Thank you and I eagerly await your response. [1]1. David S. Oderberg, "Traversal of the Infinite, the “Big Bang” and the Kalam Cosmological Argument", Philosophia Christi 4 (2002): 305-36[2]Timothy Hsiao http://www.debate.org...[3]http://www.saintaquinas.com...;