Atheism and Theism JJ Haldane - Common Sense Atheism
Atheism and Theism JJ Haldane - Common Sense Atheism
Atheism and Theism JJ Haldane - Common Sense Atheism
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148 J.J. <strong>Haldane</strong><br />
mankind by an inspired teaching authority there would be no reason to be<br />
optimistic about transcending the agnostic theism arrived at <strong>and</strong> defended<br />
through philosophical reason. Catholicism holds that this possibility has been<br />
realized through the incarnation of God in Christ <strong>and</strong> his establishment of<br />
a Church to which has been given, in the office of Peter <strong>and</strong> his successors,<br />
the ‘extraordinary magisterium’ of doctrinal infallibility. The scale <strong>and</strong> profundity<br />
of these religious claims is unmatched by any philosophical or scientific<br />
theory <strong>and</strong> I cannot even begin to elaborate, let alone defend, them<br />
now. 25 What I wish to urge, however, <strong>and</strong> I think Jack Smart would agree<br />
with this, is that it is absurd to try to arrive at an intellectual assessment<br />
of these claims, <strong>and</strong> the evidence for them, independently of taking a view<br />
on such philosophical questions as the intelligibility of the universe, the existence<br />
<strong>and</strong> character of evil <strong>and</strong> the possibility of miracles. The New Testament<br />
is a set of texts admitting of many interpretations, none of which is selfauthenticating<br />
though some of which may be inspired as, I believe, is the text<br />
itself. Miracles aside, a reader will not find God in its pages if he is not looking<br />
for him there. Unmistakably, however, the texts address a series of questions<br />
– principally ‘who is Christ?’; <strong>and</strong> the reply: ‘the way, <strong>and</strong> the truth <strong>and</strong><br />
the life’ (John 14: 6) is an answer that should elicit from the philosophical<br />
theist the response ‘<strong>and</strong> this is what we call God’, or in the Latin of Aquinas<br />
‘et hoc dicimus Deum’.<br />
Notes<br />
1 See, for example, Smart, ‘Realism v. Idealism’, in J.J.C. Smart, Essays Metaphysical<br />
<strong>and</strong> Moral (Oxford: Blackwell, 1987), <strong>and</strong> J. <strong>Haldane</strong>, ‘Mind-World Identity<br />
Theory <strong>and</strong> the Anti-Realist Challenge’, in J. <strong>Haldane</strong> <strong>and</strong> C. Wright (eds),<br />
Reality, Representation <strong>and</strong> Projection (New York: Oxford University Press, 1993).<br />
2 All quotations from Hebrew <strong>and</strong> Christian Scripture are taken from The Holy<br />
Bible, Revised St<strong>and</strong>ard Version Catholic Edition (London: Catholic Truth Society,<br />
1966).<br />
3 The Summa Theologiae, sometimes referred to as the Summa Theologica, but generally<br />
known as ‘the Summa’ exists in a definitive Latin/English edition published<br />
in association with Blackfriars (the Dominican house of study in Oxford) in sixty<br />
volumes (London: Eyre & Spottiswoode, 1963–75). A very good, single volume<br />
abridgement is Timothy McDermott (ed.), Summa Theologiae: A Concise Translation<br />
(London: Methuen, 1989). More recently McDermott has produced Aquinas:<br />
Selected Philosophical Writings (Oxford: Oxford University Press, 1993). As would<br />
be expected this includes many of the philosophically most interesting passages<br />
from the Summa, <strong>and</strong> I strongly recommend it to anyone who wants to read<br />
Aquinas.