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is continuously maintained in accordance with generally fixed
laws. The force which maintains this uniformity must be either
the material world, or some part of it, or an extraneous cause:
and the untenable character of the first two alternatives has already
been shown in the discussion of the cosmological argument.
It follows that such a cause or force must be an
extraneous reality that thus transcends the space-time universe,
or what is the same thing, the absolutely necessary being. Consequently,
God, or the absolute being, is the unexpressed premise
of every predictive hypothesis: and far from being
unfruitful, the existence of God is the only ultimate principle
that does enable us to predict the future; for it makes it possible
for us to predict what is the sine qua non for prediction itself:
namely, the continued maintenance of the system of nature and
therefore of predictability itself.
The present objection is thus doubly invalid, both by making
God’s existence hypothetical, and by denying that theism explains
anything about the future.
D. Metaphysical Objections: which attempt to show that the argument
from teleology does not give a valid explanation of ultimate
reality
Because the apparent presence of design and purpose may
conceivably have resulted from the chance interaction of elements
in a material base.---On the cosmic level: life and mind
might have arisen [[318]] by accident from the chance concatenation
of material constituents. Thus Russell, after suggesting
this possibility, singles out the existence of life and remarks: “It
may seem odd that life should occur by accident, but in such a
large universe accidents will happen.” (Footnote 62: Religion
and Science, p. 216.) And so Tennant represents an opponent
as suggesting: “Rich suggestions of design in the known world
yield no proof of design in the universe, since our ordered