Читать книгу Systematic Theology (Vol. 1-3) - Augustus Hopkins Strong - Страница 40

That the knowledge of God's existence answers the third criterion of logical independence and priority, may be shown as follows:

A. It is presupposed in all other knowledge as its logical condition and foundation. The validity of the simplest mental acts, such as sense-perception, self-consciousness, and memory, depends upon the assumption that a God exists who has so constituted our minds that they give us knowledge of things as they are.

Pfleiderer, Philos. of Religion, 1:88—“The ground of science and of cognition generally is to be found neither in the subject nor in the object per se, but only in the divine thinking that combines the two, which, as the common ground of the forms of thinking in all finite minds, and of the forms of being in all things, makes possible the correspondence or agreement between the former and the latter, or in a word makes knowledge of truth possible.” 91—“Religious belief is presupposed in all scientific knowledge as the basis of its possibility.” This is the thought of Psalm 36:10—“In thy light shall we see light.” A. J. Balfour, Foundations of Belief, 303—“The uniformity of nature cannot be proved from experience, for it is what makes proof from experience possible. … Assume it, and we shall find that facts conform to it. … 309—The uniformity of nature can be established only by the aid of that principle itself, and is necessarily involved in all attempts to prove it. … There must be a God, to justify our confidence in innate ideas.”

Bowne, Theory of Thought and Knowledge, 276—“Reflection shows that the community of individual intelligences is possible only through an all-embracing Intelligence, the source and creator of finite minds.” Science rests upon the postulate of a world-order. Huxley: “The object of science is the discovery of the rational order which pervades the universe.” This rational order presupposes a rational Author. Dubois, in New Englander, Nov. 1890:468—“We assume uniformity and continuity, or we can have no science. An intelligent Creative Will is a genuine scientific hypothesis [postulate?], suggested by analogy and confirmed by experience, not contradicting the fundamental law of uniformity but accounting for it.” Ritchie, Darwin and Hegel, 18—“That nature is a system, is the assumption underlying the earliest mythologies: to fill up this conception is the aim of the latest science.” Royce, Relig. Aspect of Philosophy, 435—“There is such a thing as error; but error is inconceivable unless there be such a thing as truth; and truth is inconceivable unless there be a seat of truth, an infinite all-including Thought or Mind; therefore such a Mind exists.”

B. The more complex processes of the mind, such as induction and deduction, can be relied on only by presupposing a thinking Deity who has made the various parts of the universe and the various aspects of truth to correspond to each other and to the investigating faculties of man.

We argue from one apple to the others on the tree. Newton argued from the fall of an apple to gravitation in the moon and throughout the solar system. Rowland argued from the chemistry of our world to that of Sirius. In all such argument there is assumed a unifying thought and a thinking Deity. This is Tyndall's “scientific use of the imagination.” “Nourished,” he says, “by knowledge partially won, and bounded by coöperant reason, imagination is the mightiest instrument of the physical discoverer.” What Tyndall calls “imagination”, is really insight into the thoughts of God, the great Thinker. It prepares the way for logical reasoning—it is not the product of mere reasoning. For this reason Goethe called imagination “die Vorschule des Denkens,” or “thought's preparatory school.”

Peabody, Christianity the Religion of Nature, 23—“Induction is syllogism, with the immutable attributes of God for a constant term.” Porter, Hum. Intellect, 492—“Induction rests upon the assumption, as it demands for its ground, that a personal or thinking Deity exists”; 658—“It has no meaning or validity unless we assume that the universe is constituted in such a way as to presuppose an absolute and unconditioned originator of its forces and laws”; 662—“We analyze the several processes of knowledge into their underlying assumptions, and we find that the assumption which underlies them all is that of a self-existent Intelligence who not only can be known by man, but must be known by man in order that man may know anything besides”; see also pages 486, 508, 509, 518, 519, 585, 616. Harris, Philos. Basis of Theism, 81—“The processes of reflective thought imply that the universe is grounded in, and is the manifestation of, reason”; 560—“The existence of a personal God is a necessary datum of scientific knowledge.” So also, Fisher, Essays on Supernat. Origin of Christianity, 564, and in Journ. Christ. Philos., Jan. 1883:129, 130.

C. Our primitive belief in final cause, or, in other words, our conviction that all things have their ends, that design pervades the universe, involves a belief in God's existence. In assuming that there is a universe, that the universe is a rational whole, a system of thought-relations, we assume the existence of an absolute Thinker, of whose thought the universe is an expression.

Pfleiderer, Philos. of Religion, 1:81—“The real can only be thinkable if it is realized thought, a thought previously thought, which our thinking has only to think again. Therefore the real, in order to be thinkable for us, must be the realized thought of the creative thinking of an eternal divine Reason which is presented to our cognitive thinking.” Royce, World and Individual, 2:41—“Universal teleology constitutes the essence of all facts.” A. H. Bradford, The Age of Faith, 142—“Suffering and sorrow are universal. Either God could prevent them and would not, and therefore he is neither beneficent nor loving; or else he cannot prevent them and therefore something is greater than God, and therefore there is no God? But here is the use of reason in the individual reasoning. Reasoning in the individual necessitates the absolute or universal reason. If there is the absolute reason, then the universe and history are ordered and administered in harmony with reason; then suffering and sorrow can be neither meaningless nor final, since that would be the contradiction of reason. That cannot be possible in the universal and absolute which contradicts reason in man.”

D. Our primitive belief in moral obligation, or, in other words, our conviction that right has universal authority, involves the belief in God's existence. In assuming that the universe is a moral whole, we assume the existence of an absolute Will, of whose righteousness the universe is an expression.

Pfleiderer, Philos. of Religion, 1:88—“The ground of moral obligation is found neither in the subject nor in society, but only in the universal or divine Will that combines both. … 103—The idea of God is the unity of the true and the good, or of the two highest ideas which our reason thinks as theoretical reason, but demands as practical reason. … In the idea of God we find the only synthesis of the world that is—the world of science, and of the world that ought to be—the world of religion.” Seth, Ethical Principles, 425—“This is not a mathematical demonstration. Philosophy never is an exact science. Rather is it offered as the only sufficient foundation of the moral life. … The life of goodness … is a life based on the conviction that its source and its issues are in the Eternal and the Infinite.” As finite truth and goodness are comprehensible only in the light of some absolute principle which furnishes for them an ideal standard, so finite beauty is inexplicable except as there exists a perfect standard with which it may be compared. The beautiful is more than the agreeable or the useful. Proportion, order, harmony, unity in diversity—all these are characteristics of beauty. But they all imply an intellectual and spiritual Being, from whom they proceed and by whom they can be measured. Both physical and moral beauty, in finite things and beings, are symbols and manifestations of Him who is the author and lover of beauty, and who is himself the infinite and absolute Beauty. The beautiful in nature and in art shows that the idea of God's existence is logically independent and prior. See Cousin, The True, the Beautiful, and the Good, 140–153; Kant, Metaphysic of Ethics, who holds that belief in God is the necessary presupposition of the belief in duty.

To repeat these four points in another form—the intuition of an Absolute Reason is (a) the necessary presupposition of all other knowledge, so that we cannot know anything else to exist except by assuming first of all that God exists; (b) the necessary basis of all logical thought, so that we cannot put confidence in any one of our reasoning processes except by taking for granted that a thinking Deity has constructed our minds with reference to the universe and to truth; (c) the necessary implication of our primitive belief in design, so that we can assume all things to exist for a purpose, only by making the prior assumption that a purposing God exists—can regard the universe as a thought, only by postulating the existence of an absolute Thinker; and (d) the necessary foundation of our conviction of moral obligation, so that we can believe in the universal authority of right, only by assuming that there exists a God of righteousness who reveals his will both in the individual conscience and in the moral universe at large. We cannot prove that God is; but we can show that, in order to show the existence of any knowledge, thought, reason, conscience, in man, man must assume that God is.

As Jacobi said of the beautiful: “Es kann gewiesen aber nicht bewiesen werden”—it can be shown, but not proved. Bowne, Metaphysics, 472—“Our objective knowledge of the finite must rest upon ethical trust in the infinite”; 480—“Theism is the absolute postulate of all knowledge, science and philosophy”; “God is the most certain fact of objective knowledge.” Ladd, Bib. Sac., Oct. 1877:611–616—“Cogito, ergo Deus est. We are obliged to postulate a not-ourselves which makes for rationality, as well as for righteousness.” W. T. Harris: “Even natural science is impossible, where philosophy has not yet taught that reason made the world, and that nature is a revelation of the rational.” Whately, Logic, 270; New Englander, Oct. 1871, art. on Grounds of Confidence in Inductive Reasoning; Bib. Sac., 7:415–425; Dorner, Glaubenslehre, 1:197; Trendelenburg, Logische Untersuchungen, ch. “Zweck”; Ulrici, Gott und die Natur, 540–626; Lachelier, Du Fondement de l'Induction, 78. Per contra, see Janet, Final Causes, 174, note, and 457–464, who holds final cause to be, not an intuition, but the result of applying the principle of causality to cases which mechanical laws alone will not explain.

Pascal: “Nature confounds the Pyrrhonist, and Reason confounds the Dogmatist. We have an incapacity of demonstration, which the former cannot overcome; we have a conception of truth which the latter cannot disturb.” “There is no Unbelief! Whoever says. ‘To-morrow,’ ‘The Unknown,’ ‘The Future,’ trusts that Power alone. Nor dares disown.” Jones, Robert Browning, 314—“We cannot indeed prove God as the conclusion of a syllogism, for he is the primary hypothesis of all proof.” Robert Browning, Hohenstiel-Schwangau: “I know that he is there, as I am here, By the same proof, which seems no proof at all, It so exceeds familiar forms of proof”; Paracelsus, 27—“To know Rather consists in opening out a way Whence the imprisoned splendor may escape Than in effecting entrance for a light Supposed to be without.” Tennyson, Holy Grail: “Let visions of the night or day Come as they will, and many a time they come. … In moments when he feels he cannot die, And knows himself no vision to himself, Nor the high God a vision, nor that One Who rose again”; The Ancient Sage, 548—“Thou canst not prove the Nameless, O my son! Nor canst thou prove the world thou movest in. Thou canst not prove that thou art body alone, Nor canst Thou prove that thou art spirit alone, Nor canst thou prove that thou art both in one. Thou canst not prove that thou art immortal, no, Nor yet that thou art mortal. Nay, my son, thou canst not prove that I, who speak with thee, Am not thyself in converse with thyself. For nothing worthy proving can be proven, Nor yet disproven: Wherefore be thou wise, Cleave ever to the sunnier side of doubt, And cling to Faith beyond the forms of Faith.”