On Sun, 12 Dec 2004 23:37:29 -0500 Kevin Robert Dean
<Qualiall at adelphia.net> writes:
> Looks like the media had a bit of a field day with the Flew story,
> but
> the letter "A" is still strong in old Tony....
>
> http://www.secweb.org/asset.asp?AssetID=138
>
> Sorry to Disappoint, but I'm Still an Atheist!
> by Antony Flew
>
>
Kevin,
Apparently, you did not read the top of the page where you would see an editor's note:
"Editor's note: This article no longer represents Flew's current position. For the most recent information, see Antony Flew Considers God...Sort Of.]" The link there takes you to the following: http://www.secweb.org/asset.asp?AssetID=369 (Also of interest are the following: http://www.philosophynow.org/issue47/47flew.htm http://www.biola.edu/antonyflew/)
Antony Flew Considers God...Sort Of by Richard Carrier
Antony Flew is considering the possibility that there might be a God. Sort of. Flew is one of the most renowned atheists of the 20th century, even making the shortlist of "Contemporary Atheists" at About.com. So if he has changed his mind to any degree, whatever you may think of his reasons, the event itself is certainly newsworthy. After hearing of this, I contacted Antony directly to discuss it, and I thought it fitting to cut short any excessive speculation or exaggeration by writing a brief report on, well, what's going on.
Once upon a time, a rumor hit the internet that Flew had converted to Christianity. The myth appeared in 2001 and popped up again in 2003. On each occasion, Flew refuted the claim personally, standing by his response to its first occasion with his own reply for publication at the Secular Web (Antony Flew, "Sorry to Disappoint, but I'm Still an Atheist!" 2001). So I was quite skeptical the third time around. But this time, things have indeed changed somewhat from where Flew stood in his 2001 article. Antony and I exchanged letters on the issue recently, and what I report here about his current views comes from him directly.
The news of his "conversion" this time came from a number of avenues, but the three I have good information on are an interview with Gary Habermas soon to be published by Philosophia Christi in which Flew appears to depart from his past views about God, a letter Flew wrote to a popular philosophy journal expressing doubts about the ability of science to explain the origin of life ("On Darwinism and Theology," Philosophy Now 47, August/September 2004, p. 22; cf. also Flew's Review of Roy Varghese's The Wonder of the World), and, just recently on national TV (the October 9 episode of "Faith Under Fire"), J. P. Moreland used Flew's "conversion" as an argument for supernaturalism.
The fact of the matter is: Flew hasn't really decided what to believe. He affirms that he is not a Christian--he is still quite certain that the Gods of Christianity or Islam do not exist, that there is no revealed religion, and definitely no afterlife of any kind (he stands by everything he argued in his 2001 book Merely Mortal: Can You Survive Your Own Death?). But he is increasingly persuaded that some sort of Deity brought about this universe, though it does not intervene in human affairs, nor does it provide any postmortem salvation. He says he has in mind something like the God of Aristotle, a distant, impersonal "prime mover." It might not even be conscious, but a mere force. In formal terms, he regards the existence of this minimal God as a hypothesis that, at present, is perhaps the best explanation for why a universe exists that can produce complex life. But he is still unsure. In fact, he asked that I not directly quote him yet, until he finally composes his new introduction to a final edition of his book God and Philosophy, due out next year. He hasn't completed it yet, precisely because he is still examining the evidence and thinking things over. Anything he says now, could change tomorrow.
I also heard a rumor that Flew claimed in a private letter that the kalam cosmological argument proved the existence of God (see relevant entries in Cosmological Arguments). But he assures me that is not what he believes. He said that, at best, the kalam is an argument for a first cause in the Aristotelian sense, and nothing more--and he maintains that, kalam or not, it is still not logically necessary that the universe had a cause at all, much less a "personal" cause. Flew's tentative, mechanistic Deism is not based on any logical proofs, but solely on physical, scientific evidence, or the lack thereof, and is therefore subject to change with more information--and he confesses he has not been able to keep up with the relevant literature in science and theology, which means we should no longer treat him as an expert on this subject (as Moreland apparently did).
Once Flew gives me permission to quote him I will expand this article with more information about his views and the reasons for them. That will have to wait for when Flew himself has finally mulled things over and come to something like a stable decision about what he thinks is most probable, and that may not happen until the release of his 2005 edition of God and Philosophy. For now, I think his view can best be described as questioning, rather than committed. And there is much to criticize in his rationale even for considering Aristotelian Deism. He is most impressed, he says, by Gerald Schroeder's book The Hidden Face of God: How Science Reveals the Ultimate Truth (2001), but Schroeder (a Jewish theologian and physicist) has been heavily criticized for "fudging" the facts to fit his argument--see Mark Perakh, "Not a Very Big Bang about Genesis" (1999); and my own discussion in "Are the Odds Against the Origin of Life Too Great to Accept?" (2000), as well as my peer-reviewed article "The Argument from Biogenesis," soon to appear in Biology & Philosophy. Flew points out that he has not yet had time to examine any of the critiques of Schroeder. Nor has he examined any of the literature of the past five or ten years on the science of life's origin, which has more than answered his call for "constructing a naturalistic theory" of the origin of life. This is not to say any particular theory has been proven--rather, there are many viable theories fitting all the available evidence that have yet to be refuted, so Flew cannot maintain (as in his letter to Philosophy Now) that it is "inordinately difficult even to begin to think about" such theories. I have pointed all this out to him, and he is thinking it over.
For now, the story of Antony Flew's change of mind should not be exaggerated. We should wait for him to complete his investigation of the matter and declare a more definite conclusion, before claiming he has "converted," much less to any particular religious view.
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Update (December 2004)
Flew has now given me permission to quote him directly. I asked him point blank what he would mean if he ever asserted that "probably God exists," to which he responded (in a letter in his own hand, dated 19 October 2004):
I do not think I will ever make that assertion, precisely because any assertion which I am prepared to make about God would not be about a God in that sense ... I think we need here a fundamental distinction between the God of Aristotle or Spinoza and the Gods of the Christian and the Islamic Revelations. Rather, he would only have in mind "the non-interfering God of the people called Deists--such as Thomas Jefferson and Benjamin Franklin." Indeed, he remains adamant that "theological propositions can neither be verified nor falsified by experience," exactly as he argued in "Theology and Falsification." Regarding J. P. Moreland using Flew in support of Moreland's own belief in the supernatural, Flew says "my God is not his. His is Swinburne's. Mine is emphatically not good (or evil) or interested in human conduct" and does not perform miracles of any kind. Furthermore, Flew took great care to emphasize repeatedly to me that:
My one and only piece of relevant evidence [for an Aristotelian God] is the apparent impossibility of providing a naturalistic theory of the origin from DNA of the first reproducing species ... [In fact] the only reason which I have for beginning to think of believing in a First Cause god is the impossibility of providing a naturalistic account of the origin of the first reproducing organisms. He cites, in fact, the improbability arguments of Schroeder, which I have refuted online, and the entire argument to the impossibility of natural biogenesis I have refuted in a forthcoming article in Biology & Philosophy.
So what of the claim that Flew was persuaded by the Kalam Cosmological Argument? Flew "cannot recall" writing any letter to Geivett claiming "the kalam cosmological argument is a sound argument" for God but he confesses his memory fails him often now so he can't be sure. Nevertheless, I specifically asked what Antony thought of the Kalam, to which he answered:
If and insofar as it is supposed to prove the existence of a First Cause of the Big Bang, I have no objection, but this is not at all the same as a proof of the existence of a spirit and all the rest of Richard Swinburne's definition of 'God' which is presently accepted as standard throughout the English speaking and philosophical world. Also, regarding another rumor that Flew has been attending Quaker meetings, Antony says "I have, I think, attended Quaker meetings on at least 3 or 4 occasions, and one was at the wedding of a cousin," and thus hardly a religious statement on his part but a family affair. Nevertheless, for him and his family generally, he says "I think the main attraction" of Quakerism has been "the lack of doctrines." On the whole God thing, though, Flew is still examining the articles I sent him, so he may have more to say in the future.