It takes a lot to prove God, but I have nothing better to do on my new years day 2 at the morning because quite frankly there isn't anything better to do at all so here we go.
First, it is important to establish that atheism is more or less a bizarre aberration that runs counter to the logic that philosophers in the West have been utilizing for millennia, beginning right with the ancient Greeks. You may object that pagan ancient Greeks did not believe in a monotheistic God, and you would be correct in stating that, but some of them recognized the fact that you do too, that there must have been something beyond our comprehension and current natural law in the very beginning. Plato knew this and called it the One, Aristotle called it the First Mover, and while neither of them saw it as the personal, loving God that we do, they understood that nothing else compared to it. To explain better, it is best to look at the best framing of their arguments ever put forth, the five proofs of St. Thomas Aquinas. Although he was a devout Christian living in the 13th century, his five proofs are almost entirely synthesized from Aristotle and the philosophical traditions he spawned, and at their best only prove classical theism, not necessarily Christianity. But one step at a time.
The First Way: Argument from Motion
1. Our senses prove that some things are in motion.
2. Things move when potential motion becomes actual motion.
3. Only an actual motion can convert a potential motion into an actual motion.
4. Nothing can be at once in both actuality and potentiality in the same respect (i.e., if both actual and potential, it is actual in one respect and potential in 5.another).
6. Therefore nothing can move itself.
7. Therefore each thing in motion is moved by something else.
8. The sequence of motion cannot extend ad infinitum.
9. Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God.
The Second Way: Argument from Efficient Causes
1. We perceive a series of efficient causes of things in the world.
2. Nothing exists prior to itself.
3. Therefore nothing [in the world of things we perceive] is the efficient cause of itself.
4. If a previous efficient cause does not exist, neither does the thing that results (the effect).
5. Therefore if the first thing in a series does not exist, nothing in the series exists.
6. If the series of efficient causes extends ad infinitum into the past, for then there would be no things existing now.
7. That is plainly false (i.e., there are things existing now that came about through efficient causes).
8. Therefore efficient causes do not extend ad infinitum into the past.
9. Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God.
The Third Way: Argument from Possibility and Necessity (Reductio argument)
1. We find in nature things that are possible to be and not to be, that come into being and go out of being i.e., contingent beings.
2. Assume that every being is a contingent being.
3. For each contingent being, there is a time it does not exist.
4. Therefore it is impossible for these always to exist.
5. Therefore there could have been a time when no things existed.
6. Therefore at that time there would have been nothing to bring the currently existing contingent beings into existence.
7. Therefore, nothing would be in existence now.
8. We have reached an absurd result from assuming that every being is a contingent being.
9. Therefore not every being is a contingent being.
10. Therefore some being exists of its own necessity, and does not receive its existence from another being, but rather causes them. This all men speak of as God.
The Fourth Way: Argument from Gradation of Being
1.There is a gradation to be found in things: some are better or worse than others.
2.Predications of degree require reference to the “uttermost” case (e.g., a thing is said to be hotter according as it more nearly resembles that which is hottest).
3.The maximum in any genus is the cause of all in that genus.
4.Therefore there must also be something which is to all beings the cause of their being, goodness, and every other perfection; and this we call God
The Fifth Way: Argument from Design
1.We see that natural bodies work toward some goal, and do not do so by chance.
2.Most natural things lack knowledge.
3.But as an arrow reaches its target because it is directed by an archer, what lacks intelligence achieves goals by being directed by something intelligence.
4.Therefore some intelligent being exists by whom all natural things are directed to their end, and this being we call God.