The Existence of God or Questions for Theists (1894)
by Charles Watts
THEISTS of marked intellectual ability persistently avoid any attempt to defend the Christian's notion of their God as he is delineated in the Bible. The reason, no doubt, of this is that the character given to the deity by the "inspired writers" is so contradictory and repulsive that no amount of reasoning will harmonize it with modern ideas of justice, purity, and morality. Now is it not inconsistent upon the part of Christians to preach to credulous congregations about the virtues of God, while they dare not endeavor to defend, in public discussion, the same Being before a critical audience? Surely orthodox exponents, to be consistent, should, when they undertake to prove the "existence of God," confine their attention to the God of the Old and New Testaments. If they feel that they cannot do this, it is their duty to say so; and further, to be honest they should inform their followers that the character of he "Heavenly Father," as depicted in the Bible, cannot be defended by reason and ethical science.
Is it not a sham and a delusion to profess to believe in a being whose nature and conduct are indefensible?
Feeling their utter inability to argue in favor of the Christian deity, Theists shelter themselves behind some metaphysical creation of their own, which they call "An Infinite, All-powerful, and Intelligent Being distinct from the material universe." Now' supposing there is such a being, where is the proof of his existence? Do not the varied and contradictory conceptions that are alleged to obtain as to his nature and attributes show that no idea of such a being really exists?
It occurs to us that, if there be a God who is all-powerful and infinite in intelligence, he must know that the human race have no knowledge of him. Moreover, if he wishes us to have this knowledge, he, being allpowerful, could impart it. But he has not imparted it; therefore are we not justified in believing one of two things -- namely, either that this supposed Being lacks the knowledge of our ignorance of him, or that he has not the power to make himself known? In either case he could not be a God of infinite power and wisdom.
What is called "Advanced Theism" is but a metaphysical abstraction. It has been said that from metaphysics almost anything can be apparently proved. We are told that metaphysis treat of the "inner secret, or logic of thought," and as persons differ in their thoughts as to what lies hidden in the "inner secret," most of what persons say upon the matter is but little more than individual speculation. Metaphysics have always appeared to us to cover a certain amount of intellectual jugglery. Karl Pearson, in his 'Grammar of Science,' writes: "Now one of the idiosyncrasies of metaphysicians lies in this: that each metaphysician has his own system, which, to a large extent, excludes that of his predecessors and colleagues. Hence, we must conclude that metaphysics are either built on air or on quicksands -- either they start from no foundation in fact at all, or the superstructure has been raised before a basis has been found in the accurate classification of facts. ...
The metaphysician is a poet, often a very great one, but, unfortunately, he is not known to be a poet, because he clothes his poetry in the language of apparent reason, and hence it follows that he is liable to be a dangerous member of the community." Avoiding, as much as possible, this disguised poetry, let us take a practical view of the difficulties surrounding the allegation: "That there exists an Infinite, All-powerful and Intelligent Being distinct from the material universe." Before this allegation is proved certain evidence must be produced, and important questions must be satisfactorily answered.
Now, there are three kinds of evidence: that which is derived from the senses; that which is relied upon from testimony; and that which we obtain from the deductions of reason. While assumption is sometimes permissible, bare assumption cannot justify the Theist's affirmation. The term, "an intelligent Being," implies a form of existence that manifest the knowing faculty. "A Being," as Mill, in his 'Logic,' observes, is one who excites feelings and possesses attributes. By the "material universe" we understand the totality of existence, with all its attributes, properties, and forces. All the evidence in reference to the said intelligent Being and to the universe should be drawn from one or more of the three kinds of evidence above mentioned. Further, every formulated thought, every true cognition, should possess three characteristics -- namely, relation, likeness, and difference. Any analysis of thought that reveals the absence of any one of these three characteristics indicates that we have no certain conception of what may be expressed in words.
For instance, the terms "creation," "annihilation," and "the infinite," as used by theologians, convey to us no definite and logical meaning.
Putting aside the theory that divides existence into spiritual and material, for which we fail to see, as Professor Huxley, does, any justification in nature, what is affirmed by eminent writers to day? We are told of the persistence of force, the continuity of motion, and the indestructibility of matter; that law prevails throughout all nature, and that the materials of which different bodies are composed can be identified by their similarity.
Again, we regard every thought as being conditioned; to think, as Hamylton puts it, is to limit. Therefore, apart from physical causes, we are unable to think, to lay down a boundary beyond which we can say nothing is. Every conclusion implies that there is something beyond. To affirm that there is an "infinite, intelligent Being apart from the universe" is to distinguish it from the universe, and to contend for two existences.
Before, however, this can be done successfully it has to be proved that nature is limited. To assume a limit to the universe is not evidence, because no proof has been given of its limitations. To postulate an "infinite, intelligent Being" distinct from the universe vitiates the law of thought to which we have referred, inasmuch as the definition does not express likeness, and it negates relation. Of course, we do not assert there is no such intelligent Being, but only that we have no evidence of his existence.
Our position is that nature is; that, so far as we can ascertain, it is destructible only in its various forms. Is it not, therefore, possible that this nature is the "something" of which endless existence may be affirmed? An endless "intelligent Being" is that which does not possess a likeness to any known existence. All intelligent beings, as we know them, must begin and end, or they cannot be thought of. The senses or testimony fail to afford us evidence of the existence of such a being as the Theists contend for.
We are, therefore, unable to see how, from reason, any evidence can be adduced to prove that of which we can form no conception.
It is clear, that, if there is such a being, he is limited in the extent of his power, for this reason -- as a "Being" his power must be limited, and as he exists apart from something else, he is not the whole of existence. Everything to be thought of must exist in some place and in some relation to other existences, and therefore to speak of one being apart from all else is the annihilation in thought of that one. Besides, how can a Being who is distinct FROM the universe manifest his power in the universe?
While distinct he is non-related, and cannot affect it. If he does influence nature, it is only when he becomes a part thereof, and then he is no longer distinct from it.
If God is infinite, in the sense of being everywhere, he is in the universe. If he is not in the universe, his sphere is limited and finite. In that case, where does his superior power, to that possessed by nature, commence, and where is it made visible to us?
How are we to distinguish between natural power and God power?
Further, if he be distinct from nature, where is he? And what exists between his dwelling-place and nature? That is, are the two -- nature and God's abode -- connected? If yes, by what? If by nothing, what is that?
Before the Theist can make good his assertion, that there exists "an infinite, all-powerful, and intelligent Being distinct from the universe," he should be able to satisfactorily answer the following questions:
(1) Can the universe be limited by human thought? (2) Can we conceive of a time when the universe was not? (3) How is it possible for God, if he be distinct from nature, to control and regulate it? (4) Have we any proof that the power of nature is acquired and limited? (5) Where is the evidence that God's intelligence is different from, and superior to, that of man 7 (6) Supposing God exists, has his intelligence always been used for the benefit of the human family? (7) Is the world governed upon the principles of justice, goodness, and mercy?
It occurs to us that, before the Theist should positively allege that he knows a God exists, a reasonable reply should be given to these queries.
If it is admitted that no logical answer can be given to them, is not that very admission a proof that Theism is a belief without adequate evidence? Remembering the difficulties that these questions suggest, it is not surprising that Dr. Knight, in his recent work, 'Aspects of Theism,' should write thus:
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