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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Reply to Smart 189<br />
New Testament scripture reports the Incarnation of the Son of God, the<br />
second person of the Trinity, is not something that can be ruled out on<br />
grounds of scriptural criticism. What is wearisome, therefore, is that it is<br />
often sceptically disposed biblical scholars rather than philosophers who tend<br />
to make question-begging metaphysical assumptions as to what could <strong>and</strong><br />
what could not be true. Such are the ironies of life.<br />
5 A Religious Conclusion<br />
My themes have been the reasonableness of belief in a creative Divinity <strong>and</strong><br />
the merit of the claims of Christianity to provide answers to questions about<br />
the nature of God <strong>and</strong> his purposes in creating us. At one point Jack Smart<br />
remarks that the history of the universe suggests a very roundabout route to<br />
the creation of thinking things. I suppose the idea is that an efficient Deity<br />
would just create such beings, <strong>and</strong> that this not having been done a reductio ad<br />
absurdum on the assumption of creation is in the offing.<br />
I fear that Smart may have been encouraged in his thinking about this<br />
issue by world-bound theologians. My reply is simple: do not underestimate<br />
the extent of the Divine economy or its glory. Why suppose that God did not<br />
also create thinking things straight off? Given the assumption of a creator<br />
God I find it entirely plausible that we are not alone as rational beings; <strong>and</strong><br />
scripture <strong>and</strong> the writings of the saints offer evidence for the existence of<br />
angels – pure spiritual beings, not the <strong>and</strong>rogynous chorus line of popular<br />
culture.<br />
Furthermore, I conceive an expansive <strong>and</strong> multi-layered creation in which<br />
we enter in only at a certain stage in the movement of the universe back<br />
towards God. Earlier I sketched an account of how the harmony of cognition<br />
between thought <strong>and</strong> thing might be explained. When I think of a cat, the<br />
organizing principle which makes it to be what it is also structures my mental<br />
activity. There is a formal identity of thought <strong>and</strong> object. Another way<br />
of describing this is to say that a nature has come to be in another mode –<br />
intellectually. Generalizing, my suggestion is that creation is purposely dynamic.<br />
God has so ordained things that by stages the world comes to underst<strong>and</strong><br />
itself. The process of historical development leads from materially embodied<br />
natures to their assimilation into thought as Homo sapiens appears on the<br />
scene. In us the world of cats <strong>and</strong> dogs, water <strong>and</strong> gold, comes to be again<br />
cognitively. And as that happens we more adequately realize our status as<br />
beings created in the image of God, for it is in God that all natures exist<br />
‘eminently’. Aquinas relates this communication of form to the idea of<br />
truth defined, following Isaac Israeli (855–955), as the conformity of mind<br />
<strong>and</strong> thing.