I already agreed to this when I said that "the later is just from empirical observations. As I said before, if tomorrow God does choose ;) to reveal Himself in a convincing manner, I'll have to change my views completely. Similarly if unicorns start popping in and out of existence.", which covers your first 2 paragraphs that you didn't need to spend time defending.
> then said Cause must be causing some concepts to exist, and not others. > something on the part of the Cause that is causing one to exist, and the other not.
Let me put it this way. Do you have any way of showing that the First Cause has any choice as to what it is causing? Yes, out of all logical possibilities, lions exists but unicorns don't. Do you have a way to showing (logically, not the Bible) that the First Cause can cause unicorns to exist? My overall point is that the First Cause itself may only have the power to only cause lions and no power to cause unicorns. Because that is all what we see right? How can we attribute choice until we actually see that alternative choices are being made? It could have been otherwise but did it?
Anything that exists depends on God. Fine. Everything that could exist but doesn't, if they existed, would also depend on God. Fine. But how can we then turn around and say that God has the power to create everything that could exist? That doesn't follow. We can only attribute enough power to God to only be able to cause the things we do see exist. Can God create lions? Yes. If unicorns popped into existence tomorrow, can we say God can create them? Sure. Given that unicorns don't exist today, does God have the capacity/power/will to bring them into existence? Unknown. Do you see the difference? This is what I mean by impersonal vs personal.
Which is why I've been saying that it is only empirical observations (resurrection, etc) that can show will. Otherwise omnipotence is just an empty claim. It is logically possible that I could fly, but I'm bound by gravity, and hence cannot. Similarly the First Cause could be bound by rules to be able to cause only the universe we see and nothing else. Other logical possibilities exist but may not within its power.
> But the natural sciences cannot provide a complete explanation of the lion's existence and the unicorn's non-existence, because (among other reasons) the the natural sciencse themselves are one concept rather than another
Again, it's all empirical. Yes, tomorrow unicorns could start popping into existence and then we'd have to revise what we think of the universe. But until then (this is crucial, my claims are contingent on observations), apriori natural laws seem to be able to explain everything we see. No personal God needed. If you want to continue believing in a personal God, of course all power to you, but it'd be incorrect to continue to claim that God is the only logically possible explanation, as per the book. There are other possible explanations that fit our observations, as of today.
> The behavior of water cannot be explained by considering the properties of hydrogen and of oxygen
This is the home ground of science, and if someone could show this to be true, there are Nobel prizes waiting for them, just for starters. But it is not true. To use words from the book, hydrogen has many potential properties, including burning (which makes it combine with O :)) and being wet (when combined with O). These properties are actualized based on the key ideas of emergence and locality. Potential properties of natural objects (and I consider artifacts such as computers to also be natural) are actualized based on where they are in spacetime. Electrons "know" nothing about wetness. They continue to behave like electrons, including repelling other electrons and attracting protons. And yet when many such interactions occur in the vicinity of other electrons and protons, atoms and water and wetness emerges in that group. There is nothing mysterious or contradictory about these higher level properties. So this line of thinking definitely doesn't work. Again, this is all from empirical observations. If tomorrow water changes its properties or the sun rises in the west, we can come back to it.
> If you tear it out, its behavior fundamentally changes
Similarly, emergence and locality.
> But the only way it can define this 'certain way' is by referring to a real lion. > Reductionism is therefore circular.
Not at all. Think of the game of life (GoL). Simple rules + initial conditions = glider (say equivalent to the lion). Glider exists, contingent on the GoL rules. No circular reasoning needed. Similarly, (some) physical laws + initial conditions = lion. Where is the circular reasoning? Somehow you seem to be starting with the concept of lion apriori and saying that is the "real" lion and physical laws are some mathematical details. But why? Real lions only exist in the context of these physical laws, both logically and ontologically. Triangles only exist in the context of straight lines. Etc.
> The fact that one can explain a thing's behavior according to its parts in no way implies that it is 'nothing more' than those parts as they would exist separately from that thing. Methodological reductionism does not imply ontological reductionism.
It's a claim but can you give some examples where it holds true? I think the only place I've heard this "strong emergence" claim is consciousness. But that's an open question and if that's the only example then we can agree to disagree. Everywhere else we look, weak emergence holds.
> Only in the sense that God wills that which is good for everything. We'd know of His existence, but He would be very distant and unknowable.
Yup, which I'd say is compatible with an impersonal First Cause and hence compatible with being an atheist or naturalist.
> The Trinity and the Incarnation are complete game-changers in this regard, which is why they are the absolute foundational teachings of Christianity :-)
For sure. Empirical observation :)