The Truth of Christianity / Being an Examination of the More Important Arguments For and Against Believing in That Religion

by W. H. Turton

This is the difficulty we have to face; but a good deal depends on the way in which it is stated. Would it not be better to argue from the known to the unknown, and ask—Is it likely that the God Who has made this earth, and Who we know (from the marks of design) takes an interest in its inhabitants, should be also the Ruler of the distant stars? And when so stated, the unity of nature compels us to say that it is not only likely, but practically certain. However, we will discuss the subject more in detail, first considering some counter-arguments, which show that even if man were insignificant God might still care for him; then man's real importance; and lastly, the question of other planets being inhabited.

(1.) Some Counter-arguments.

To begin with, though it seems unlikely that God should take any interest in such insignificant beings as us men, it also seems unlikely that He should ever have designed and created such beings. Yet He has done so. And having created them, there is at most only a slight additional improbability, if any at all, that He should take an interest in their welfare. And this is especially the case when we remember that man is not only the highest and noblest being on this planet, but as far as we know on any planet. Therefore though we may be quite unworthy of God's care, we do not know of any other being who is more worthy of it. And it is most unlikely that a Creator would not take an interest in any of His works.

Next, as to the analogy of nature. Here we find nothing resembling a neglect of small things. On the contrary, everything, down to the minutest insect, seems finished with as much perfection as if it alone existed in the universe. And this is surely what we should expect. For true greatness does not exist in despising that which is small; and it may be a very part of God's infinite greatness that nothing should be too small for Him to care about, just as nothing is too large. And while a Being, Who can govern the universe, and attend to its millions of stars, is no doubt great—inconceivably great; yet He is surely greater still—inconceivably greater—if He can also attend to our little planet, and its inhabitants; and can do this so thoroughly, as not only to take an interest in the human race, but in the welfare of each one of its members.

And the whole analogy of nature is in favour of His doing so; for the forces of nature never deal with matter in bulk, but with each particle separately. A stone, for instance, is attracted to the ground, because, and only because, each particle of it is so attracted. In the same way if God takes an interest in the human race (and, as just said, it is hard to imagine His not doing so, since it is His noblest work) it may be because, and only because, He takes an interest in each individual member of it.

Thirdly, the difficulty of thus believing that God takes an interest in the daily life of an individual man, though undoubtedly great, is really no more than that of believing that He knows about it. For if He knows about it, why should He not care about it? Yet, as said in [Chapter II.], a world like ours cannot have been made without both knowledge, and foreknowledge, on the part of its Maker. And though we might at first be inclined to limit this to important matters, a little consideration will show that such a distinction is untenable; and that if God knows anything, He knows everything. And if He knows everything, why should He not care about everything?

Fourthly, and this is very important, whether we are insignificant or not, we are each of us unique. We are not like particles of matter. Millions of these are (or may be) exactly alike, but no two men are exactly alike; not even to the same extent as plants and animals. For each man is a separate spirit, a personal being distinct from all else in the world. And since he possesses a free will, his character is also distinct; for this depends to a large extent on how he uses his free will, what he says, and what he does, day by day. So it is out of the question to think that any two men are exactly alike. And this is the common belief of mankind, for however much we may think other people alike, we each feel sure that there is no one else in the world exactly like ourselves.

Nor can there be. For though God might, if He chose, make two trees exactly alike, or two men exactly alike in their external features, He could not make them alike in their character. For this, as just said, depends on their own free use of their own free will; and if God were to force them to decide in the same way, they would cease to be free. And from this it follows that each man is not only unique, but irreplaceable. No other can be made like him. Therefore, as we each have something special about us, God may take a special interest in each of us. Doubtless such an idea seems very wonderful; but no one who has any knowledge of the marvels of nature will think it, on that account, incredible. Indeed, from one point of view, it is only what we should expect. For we all know how a naturalist will value a unique specimen, which cannot be replaced, in spite of its having some defects. And if each man is really unique, and irreplaceable, why may not the God of Nature value him too (in spite of his faults), and take an interest in his welfare?

Then, fifthly, as to the discoveries of science, there is here also a good deal to be said on the other side. For though the telescope has shown us that our world is like a mere drop in the ocean, the microscope has shown us a new world in each drop; and the infinitely little, as it is called, is as wonderful as the infinitely great, and man still occupies a sort of central position.

When, for instance, we examine a single organ, say the human eye, we find that it consists of an immense number of parts, each of which is seen to be more and more complicated the more we are able to magnify it, and so on without apparently any limit. And this makes it more than ever likely that the God, Who has shown such marvellous skill in the various organs of a man's body, should care for the man himself, the personal and moral being, who possesses these organs. Nor is the argument weakened by the fact that the organs of animals also show a wonderful amount of design, for as far as we know, in their case, there is no personal and moral being to care about.