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ather than that, as something rather than nothing, as God rather than nausea, already involves inference based on the application of the rational categories. But since inference is denied to be a means to the knowledge of God, such knowledge must be impossible, so that God is indistinguishable from the idea of anything else. (3)Nor is it true, as Baillie asserts, that argumentative theism assumes a possible atheism. What it does assume is the gamut of <strong>com</strong>mon human experience as interpretable by rationality: and its very goal is to show that, in terms of available rational and experiential data, atheism is logically impossible. In Part III, this very feat is attempted in detail. Furthermore, atheism is a volitional possibility: a man can will to disbelieve in God. Otherwise, how account for naturalism? To say that the naturalist really believes in God all the time is at least psychologically false. To say that he holds views which are ultimately invalid on any but theistic grounds is certainly true, I think; but then the knowledge of God’s reality would be an inference from these views---in which case argumentative theism is established as the mode for the knowledge of God. Baillie himself is inconsistent in his denial that the knowledge of God is inferential: for even he uses the moral argument to “demonstrate” that the moral imperative implies the reality of God. (4)The suggestion of Barth and Brunner---that man cannot have inferential knowledge of God because he is a sinner---will be discussed in Chapter III, since it is an assertion which contributes “body and soul” to the position we there criticize. Sufficient to ask at present: why is the natural revelation a revelation at all if God is not known thereby? Such an assertion is open to two obvious criticisms: (i)It contradicts the denial of inference as a means to the knowledge of God. If there is a natural revelation, and if God is not known immediately through it, it must be a revelation because it contains fac-
[[Page 143]] tors which could, under other circumstances, be means to the knowledge of God. But this is the same as saying that inference could, in such circumstances, move from nature to God: hence the very existence of a natural revelation that fails to present God immediately repudiates the denial that the knowledge of God is inferential. (ii)If nothing is revealed in the natural revelation, how, on neo-orthodox terms, can it be called a revelation at all? For revelation is held to be nonexistent until the message of God “strikes home.” But if nature fails thus to strike home, in what conceivable neo-orthodox sense is it a revelation? Any answer to this question will ipso facto destroy the denial of the inferential knowledge of God. For to call nature a revelation at all must mean that there is something about nature from which inference could be made to God. (5)Barth claims that the absolute of thought has nothing to do with God. Now not only is such a statement selfcontradictory, as anyone might discern from our previous discussion, but it practically destroys all knowledge of God. For thought does reach attributes for God that coincide with those of the God of the Christian revelation: attributes of omnipotence or eternity, for example. But every inferred attribute of God has, by definition, nothing to do with the true God: and by thus paring away one attribute after another, the knowledge of God will be largely destroyed. It might be replied that at least the attributes of which we have knowledge only from special revelation would remain: but (i)The intelligent understanding of this revelation will by that very process of understanding remove the whole content of the revelation to the sphere of thought. (ii)That very special revelation itself declares God to be eternal, omnipotent, etc.---and these attributes, being likewise posited by thought of the absolute, have no relation to the true God; and it follows that the alleged revelation is itself unreliable. (iii)It is questionable
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The Resurrection of Theism
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Copyright ? 2003 Roger Wasson Compa
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Affectionately Dedicated To Three o
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Thus no matter what conclusion one
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Origin of the Present Work: the Nee
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By way of anticipation I should lik
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conviction tempered with a deep Chr
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CAMBRIDGE UNIVERSITY PRESS Sorely,
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Balfour, A. J. The Foundations of B
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Maritain, Jacques. The Degrees of K
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tions and reactions of the nature i
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If a person is to apprehend rationa
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GENERAL TABLE OF CONTENTS Introduct
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ANALYTICAL TABLE OF CONTENTS Part I
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Concerning Epistemology Proper ....
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Brunner............................
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Part III NATURAL THEOLOGY AND THE E
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General Nature of the Argument.....
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Conclusion on the Teleological Argu
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CHAPTER III.THE REDUCTIVE ARGUMENT
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to the sphere of logical validity .
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as a whole, or of the particular in
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F. Conclusion on the Objections to
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CHAPTER I THE MEANING OF RATIONAL E
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what have you---but a representativ
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wrong in failing to cede to the rat
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contradiction results directly, whe
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(c) Infinite: in which a single pro
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to that which is its condition.”
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concerning things as noumena, all p
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ally a separate type, or reduces to
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therefore the category of causation
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of thought underlying a categorical
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The application of the categories b
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In a single paragraph Kant dismisse
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determining the number of categorie
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Hence, there is, strictly speaking,
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In other words, our first intelligi
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the fact that knowledge could not b
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from the proposition itself, else t
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Every attempt to derive the categor
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But if necessary logical laws do no
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certainly not an arbitrary definiti
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(4) Intuitionism, finally, asserts
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upon the proper occasion of observa
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knowledge is apparently to be conce
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(iii) An idea which the soul acquir
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there is not only no objection to t
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tion. 21 Linguistic symbols themsel
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For ought we know, the synthetic fo
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unempirical dogma of empiricists, a
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The argument of Lewis.---That there
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ody of fixed meanings that are not
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Conclusion.---In the light of the a
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order not, in every case, bare itse
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It is concluded that synthetic apri
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the case, since such an assertion i
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ity, in its mobility and process, t
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ecome disinterested, self-conscious
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tion which denies intellect the cap
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assuming that just the categories m
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which the mind functions before the
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(5) Neither idea nor object exists.
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Thus, whether solipsism identifies
Page 131 and 132: ample, is not in the object as such
Page 133 and 134: propositions could be either tested
Page 135 and 136: ception will become increasingly ev
Page 137 and 138: There are three ways in which the c
Page 139 and 140: As Blanshard puts the point: “Wha
Page 141 and 142: thorough refutation that no more th
Page 143 and 144: if the two propositions were analyt
Page 145 and 146: that, Ultimate Reality being what i
Page 147 and 148: hand, theism---the doctrine that na
Page 150 and 151: Chapter I THE EMPIRICAL APPROACH Ob
Page 152 and 153: Working “from the outside in,”
Page 154 and 155: forming these principles is in the
Page 156 and 157: It is true that the intellect abstr
Page 158 and 159: God is eternal, or infinite---for s
Page 160 and 161: tional empiricism that has already
Page 162 and 163: But can it really be said that the
Page 164 and 165: lation of the kind suggested. In an
Page 166 and 167: which can be clearly specified. But
Page 168 and 169: affirmed that God was to be known o
Page 170 and 171: making for the realization of absol
Page 172 and 173: Brunner---while God is clearly mani
Page 174 and 175: ‘Thou’ in Jesus Christ.”(Foot
Page 176 and 177: God is a mediated immediacy. while
Page 178 and 179: Section B. Chapter I; and the reade
Page 180 and 181: [indent] The tests of intuitions, h
Page 184 and 185: whether a special revelation would
Page 186 and 187: emember having met Him in personal
Page 188 and 189: Part, lies in evaluating alternativ
Page 190 and 191: But now: either scientific beliefs
Page 192 and 193: Insofar as this general view rests-
Page 194 and 195: grounds which are rational. Otherwi
Page 196 and 197: lect might perform functions of no
Page 198 and 199: assuming the existence of the god w
Page 200 and 201: Nor will it be difficult to see tha
Page 202 and 203: God is [[158]] known in terms of a
Page 204 and 205: first principle is to misunderstand
Page 206 and 207: conclusions as such do not depend f
Page 208 and 209: Because man is thus in sinful rebel
Page 210 and 211: In general, while strictly speaking
Page 212 and 213: find these categories to be the ver
Page 214 and 215: affirmation of God's reality; or el
Page 216 and 217: cally basic---that such espousal [[
Page 218 and 219: ecognize it at all---in which case
Page 220 and 221: (3) Does this distortion involve re
Page 222 and 223: liefs which characterize men are tr
Page 224 and 225: Yet both men attempt to meet just t
Page 226 and 227: ecause it suggests that, granting t
Page 228 and 229: takes to show that the mere concept
Page 230 and 231: must result from the application of
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It is important to note carefully t
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consistency of an idea is made, in
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plies actual existence, can I pass
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possible and then inferred its exis
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essarily existing. Now “if what w
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It may therefore be urged that we h
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It may be helpful to state the same
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le, then we could not say that the
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upon the conspiration of an indefin
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part of the universe is to say that
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matter, for the case rests, as we h
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In the third place, the basic movem
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ever occur to the man who sold me t
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itself requires explanation in term
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status within which he tragically c
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so oriented matter and its arrangem
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of two perfectly homogeneous masses
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sential function in connection with
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naturalistic terms without the supp
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(3) The Intelligibility of the Worl
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But aside from the general insuffic
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Nouy says: “This amounts to the r
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have run its course in establishing
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language mechanisms may be at work
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tions and hence on an absolute par
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these two fields would rapidly brin
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produce, by similar interaction, th
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this manner? The effect of a physic
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(2) But in the second place, the ve
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highest good, it is thus supreme in
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eternal or timelessly necessary, fo
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mately involves its own denial. How
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(b) Relativism or Subjectivism: val
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(c) Third, the relativist implies t
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--is self-contradictory; for it amo
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ditions of objective existence in t
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An Answer to Objections Against the
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with the express purpose, usually,
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ence can be asserted, for this last
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Conclusion It is therefore conclude
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note 2: G. H. Clark, A Christian Ph
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The Reciprocal Character of Any Arg
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Third Ground of Finitude in God: Th
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cept the rational and moral charact
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first alternative is not here in po
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multiplied beyond necessity; third,
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Conclusion The expansive-limiting a
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that is, that the world both has an
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tecedently existing void time. Henc
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contradictory, "for the existence o
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ing my existence, that of the pen,
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clude that either nothing exists, o
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Thus the sage of Koenigsburg paid t
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has already been established. To de
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Kant's minor objection to the teleo
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ception of a most real being to the
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volved in experience likewise. Thus
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Preliminary Considerations In contr
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pure mathematics," is unjustified a
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existence of an absolutely necessar
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the objection is unsustained. And i
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ment in this form does involve a tr
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eginning has already been analyzed
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B. Metaphysical Objections: which a
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sequence must depend on a nontempor
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It must be then that the scientific
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the world and decline to push throu
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in the absolutely self-conditioned
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the occurrence of processes must be
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again reach either the self-contrad
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tified? Even if there is an absolut
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the temporal and in the contemporan
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C. Conclusion: on the objections ag
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able. The question then becomes: fr
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probability, on the hypothesis of c
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the mere fact that x causes y, I ca
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motion of material elements is thus
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that I already know by direct exper
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watch made, once it is given in exp
Page 390 and 391:
discerned in beings possessed of ra
Page 392 and 393:
Now then: if truth and, more basica
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ational and moral being. I have the
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fragment may be but a temporary and
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the case that any chance universe i
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maintaining its operation. The sugg
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In the light of the above considera
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What then, is an unconscious purpos
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sistent with this attribute, since
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Such an end would either exist with
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have shown elsewhere, transcends th
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true, not because of the greater nu
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Because intelligence in God must di
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contradiction, and that consequentl
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ecause it affects the organic realm
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By way of objection to this solutio
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of conscious, intelligent will is t
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that God is good in any absolute se
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situation. God therefore is benevol
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Ghose, The Life Divine, Book II, Ch
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answers yes, for he trusts the pers
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and thus cling to the reality of th
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But consider this last possibility:
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only after a careful scrutiny of th
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to make the 'good' happy and the 'b
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of God's being. Thus each principle
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complete teleological explanation,
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(a) Orders of sentient being below
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(a) Much natural evil can be elimin
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sary condition for the existence of
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(b) The accumulation of cases thus
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. Reaction of divine law to the evi
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(1) The proportionate application o
Page 456 and 457:
Since the whole range of objections
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the collocations of atoms in his ma
Page 460 and 461:
Blanshard, Brand. The Nature of Tho
Page 462 and 463:
_______. The Philosophy of St. Thom
Page 464 and 465:
Maritain, Jacques. The Degrees of K
Page 466 and 467:
Smith, Norman Kemp. A Commentary to
Page 468 and 469:
Kant's argument concerning, 272f. A
Page 470 and 471:
C criticism of cosmological argumen
Page 472 and 473:
as an alternate to purpose, 307, 30
Page 474 and 475:
Electionism: absolute, as an implic
Page 476 and 477:
status of, 154f.; 158, 159; 166f. F
Page 478 and 479:
its all-inclusive capacity for know
Page 480 and 481:
Liberalism: a representative of its
Page 482 and 483:
Nihilism: as a theoretical epistemo
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criticism of cosmological argument,
Page 486 and 487:
Subjective empiricism: as an approa
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W Ward, J.: teleological argument,
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