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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54 J.J.C. Smart<br />
Need the concept of a miracle involve that of a violation of the laws of<br />
nature? Not always, because the notion of a miracle, as with other non-trivial<br />
concepts, has what Friedrich Waismann has called ‘open texture’. 91 I think<br />
that it would be perfectly proper to give the name ‘miracle’ to a religiously<br />
significant <strong>and</strong> unusual event, such as the parting of the Red Sea which<br />
allowed the Israelites fleeing from Egypt to pass through, even though the<br />
event could be given a naturalistic explanation. The term ‘miracle’ would be<br />
even more appropriate if it were claimed that God had set up the universe to<br />
contain the event, even though it occurred in accordance with deterministic<br />
laws. 92 Similarly God might have set up the universe so that the event occurred<br />
indeterministically but without violating quantum mechanical laws.<br />
Even so, if the event was naturalistically possible but very improbable we<br />
might be justified in doubting the truth of the report of it. Its very significance<br />
in a religious context might increase the probability that this highly<br />
improbable event never occurred, <strong>and</strong> that the report of it was fictional, part<br />
of a story told (<strong>and</strong> even believed by its narrator) in a more credulous age. It<br />
is indeed often foolish to believe one’s own eyes, as is shown by the existence<br />
of clever conjurors. In fact the existence of conjurors illustrates the fact that<br />
things can often occur in a natural way, even though we have no idea how<br />
they occurred.<br />
Here we are obviously passing from the topic of the conception of the<br />
miraculous to that of the assessment of testimony, <strong>and</strong> thus to questions in<br />
the philosophy of history, <strong>and</strong> in particular to that of the higher criticism of<br />
the New Testament. Historical evidence of course goes beyond documents<br />
<strong>and</strong> verbal reports: we must also consider relevant archaeological information<br />
<strong>and</strong> other evidence, such as from astronomy. 93<br />
12 Higher Criticism of the New Testament<br />
This section is particularly concerned with the Christian form of theism.<br />
Adherents of Judaism <strong>and</strong> Islam would claim that they have the purest<br />
form of monotheism because of Christianity’s difficult notion of the Trinity.<br />
Like Christians, however, they are people of a Sacred Book <strong>and</strong> questions<br />
in the philosophy of history <strong>and</strong> of testimony in general, which have arisen in<br />
the higher criticism of the New Testament, may have some applications<br />
in the study of these other religions. I shall not investigate this further matter<br />
here.<br />
Certainly many Christians believe in God <strong>and</strong> the divinity of Jesus because<br />
they believe in the literal truth of the Old <strong>and</strong> New Testaments. It also works<br />
the other way (often in the same people): people believe in the historical truth<br />
of much at least of the New Testament because they believe in God <strong>and</strong> his