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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80 J.J. <strong>Haldane</strong><br />
these quarters: Kant’s ‘refutation’ of natural theology, Darwin’s scientific<br />
alternative to creationism, <strong>and</strong> scholarly demythologizing of scripture all<br />
being cases in point.<br />
However, to the extent that it is invulnerable to such criticisms it seems to<br />
diminish in anything other than emotional or assertive content. If one’s world<br />
view makes no metaphysical or historical claims then it has nothing to fear<br />
from these quarters, but equally it has nothing to contribute to them either;<br />
<strong>and</strong> this raises the question of what people think they are doing when they<br />
engage in personal prayer or sacramental worship. If Christianity is compatible<br />
with Christ’s having been a confused, trouble-making zealot whose bones<br />
now lie beneath the s<strong>and</strong>s of Palestine <strong>and</strong> whose ‘exploits’ are no more than<br />
the self-serving fictions of people ignorant of the real events of his life, <strong>and</strong><br />
with there being no reason to believe, <strong>and</strong> some reason not to believe, in the<br />
existence of a divine creator, then its claims to our attention are only those of<br />
a self-contained lifestyle <strong>and</strong> not of a true account of reality.<br />
Moreover it is a mistake to oppose metaphysics <strong>and</strong> spirituality. As a<br />
general methodological principle one should not presume that because one<br />
mode of description <strong>and</strong> assessment is available it follows that another is<br />
excluded. Not only might they be compatible but one may have to draw on<br />
both to construct an adequate account. Praying for the dead is a characteristic<br />
religious activity expressing a commitment to the value of human life. Saying<br />
this does not make metaphysical questions about the possibility <strong>and</strong> nature<br />
of an afterlife irrelevant. On the contrary, it is plausible to hold that the<br />
meaning of this activity is given in part by the idea that death may not be<br />
the end of the story. Thus if there are insurmountable difficulties in the<br />
ideas of disembodiment, reincarnation or resurrection, then the meaning of<br />
the religious practice is threatened. As St Paul says, with great seriousness, in<br />
his first letter to the Corinthians:<br />
But if there is no resurrection of the dead, then Christ has not been raised; <strong>and</strong><br />
if Christ has not been raised, then our preaching is in vain <strong>and</strong> your faith is in<br />
vain . . . If for this life only we have hoped then we are of all men most to be<br />
pitied. (1 Corinthians 15: 13–20) 2<br />
Religion: metaphysical or spiritual? I answer ‘both’; but in doing so I am<br />
not claiming that every good <strong>and</strong> true believer needs to be able to offer proofs<br />
<strong>and</strong> refutations. I do maintain, though, that unless religion is in principle<br />
rationally defensible then belief is unwarranted; <strong>and</strong> further that the appropriateness<br />
of doctrinal commitment depends upon membership of a (historically<br />
extended) religious community within which there are theologians <strong>and</strong><br />
others competent to provide reasonable defences of these commitments. This<br />
is analogous to what is sometimes termed ‘the division of intellectual labour’.<br />
Testimony, theological competence <strong>and</strong> teaching authority are essential to