Posterity will one day laugh at the foolishness of modern
materialistic philosophers. The more I study nature,
the more I stand amazed at the work of the Creator.
I pray while I am engaged at my work in the laboratory.
Materialist atheism says we are just a collection of chemicals. It has no answer whatsoever to the question of how we should be capable of love or heroism or poetry if we are simply animated pieces of meat. The Resurrection, which proclaims that matter and spirit are mysteriously conjoined, is the ultimate key to who we are. It confronts us with an extraordinarily haunting story. J. S. Bach believed the story, and set it to music. Most of the greatest writers and thinkers of the past 1,500 years have believed it. But an even stronger argument is the way that Christian faith transforms individual lives—the lives of the men and women with whom you mingle on a daily basis, the man, woman, or child next to you in church tomorrow morning.
–A. N. Wilson, “Religion of Hatred: Why We Should No Longer be Cowed by the Chattering Classes Ruling Britain Who Sneer at Christianity,” U.N. Daily Mail (4-11-09)
Remember Jean-Paul Sartre’s statement that the basic philosophical question is that everything that exists has come out of absolutely nothing. In other words, you begin with nothing. Now, to hold this view, it must be absolutely nothing. It must be what I call nothing-something or nothing-nothing. If one is going to accept this answer, it must be nothing-nothing, which means there must be no energy, no mass, no motion, and no personality.
. . . You must not let anybody say he is giving an answer beginning with nothing and then really begin with something: energy, mass, motion, or personality. That would be something, and something is not nothing.
The truth is, I have never heard this argument sustained, for it is unthinkable that all that now is has come out of utter nothing.
. . . The dilemma of modern man is simple: he does not know why man has any meaning. He is lost. Man remains a zero. This is the damnation of our generation, the heart of modern man’s problem. But if we begin with a personal beginning and this is the origin of all else, then the personal does have meaning, and man and his aspirations are not meaningless . . .
It is the Christian who has the answer at this point—a titanic answer! . . . Man’s damnation today is that he can find no meaning for man, but if we begin with the personal beginning we have an absolutely opposite situation. We have the reality of the fact that personality does have meaning because it is not alienated from what has always been, and what is, and what always will be. This is our answer, and with this we have a solution to the problem of existence—of bare being and its complexity—but also for man’s being different, with a personality which distinguishes him from non man.
We man use an illustration of two valleys. Often in the Swiss Alps, there is a valley filled with water and an adjacent valley without water. Surprisingly enough, sometimes the mountain springs leaks, and suddenly the second valley begins to fill up with water. As long as the level of water in the second valley does not rise higher than the level of water in the first valley, everyone concludes that there is a real possibility that the second lake came from the first. However, if the water in the second valley goes thirty feet higher than the water in the first valley, nobody gives that answer. If we begin with a personal beginning to all things, then we can understand that man’s aspiration for personality has a possible answer.
If we begin with less than personality, we must finally reduce personality to the impersonal. The modern scientific world does this in its reductionism, in which the word “personality” is only the impersonal plus complexity. In the naturalistic scientific world, whether social, psychological, or natural science, a man is reduced to the impersonal plus complexity. There is not real, intrinsic difference.
–Francis Schaeffer, He Is There and He Is Not Silent
I was taught at school, when I had done a sum, to “prove my answer”. The proof or verification of my Christian answer to the cosmic sum is this. When I accept Theology I may find difficulties, at this point or that, in harmonizing it with some particular truths which are embedded in the mythical cosmology derived from science. But I can get in, or allow for, science as a whole.
Granted that Reason is prior to matter and that the light of the primal Reason illuminates finite minds, I can understand how men should come by observation and inference, to know a lot about the universe they live in. If, on the other hand, I swallow the scientific cosmology as a whole, then not only can I not fit in Christianity, but I cannot even fit in science. If minds are wholly dependent on brains, and brains on biochemistry, and biochemistry (in the long run) on the meaningless flux of the atoms, I cannot understand how the thought of those minds should have any more significance than the sound of the wind in the trees. And this is to me the final test.
This is how I distinguish dreaming and waking. When I am awake I can, in some degree, account for and study my dream. The dragon that pursued me last night can be fitted into my waking world. I know that there are such things as dreams: I know that I had eaten an indigestible dinner: I know that a man of my reading might be expected to dream of dragons. But while in the nightmare I could not have fitted in my waking experience.
The waking world is judged more real because it can thus contain the dreaming world: the dreaming world is judged less real because it cannot contain the waking one. For the same reason I am certain that in passing from the scientific point of view to the theological, I have passed from dream to waking. Christian theology can fit in science, art, morality, and the sub-Christian religions. The scientific point of view cannot fit in any of these things, not even science itself.
I believe in Christianity as I believe that the Sun has risen not only because I see it but because by it I see everything else.
Now it is the charge against the main deductions of the materialist that, right or wrong, they gradually destroy his humanity; I do not mean only kindness, I mean hope, courage, poetry, initiative, all that is human. For instance, when materialism leads men to complete fatalism (as it generally does), it is quite idle to pretend that it is in any sense a liberating force. It is absurd to say that you are especially advancing freedom when you only use free thought to destroy free will. The determinists come to bind, not to loose.