The Four Miracles of Atheism Reconsidered: Divine Causation Through In-Situ* and Ex-Situ* Processes

The Four Miracles of Atheism Reconsidered: Divine Causation Through In-Situ* and Ex-Situ* Processes

* Divine Physics: The Intersection of Faith, Science, and the Human Psyche

Let's begin...

The fundamental questions of existence—how the universe began, how order arose, how life emerged, and how consciousness developed—remain contentious points of debate between naturalism and theism. Atheism, often aligned with naturalism, posits that such phenomena can be explained through physical laws and natural processes, while theism invokes divine causation.

This essay expands on the critique of the "Four Miracles of Atheism" by integrating philosophical insights from Aristotle, Aquinas, Kant, and Leibniz and also introduces and references in-situ and ex-situ processes as discussed in Divine Physics: The Intersection of Faith, Science, and the Human Psyche - it provides in this context a focus on causation and the principle of sufficient reason (PSR).

These perspectives are contrasted with naturalism, which historically struggles to account for the "uncaused cause" and the explanatory power required to address these phenomena. A theistic framework incorporating in-situ (God working through natural processes) and ex-situ (God intervening directly) actions is posited as providong a more coherent model for understanding the universe.

1. Something From Nothing for No Reason

The Premise:

Naturalism asserts that the universe arose spontaneously, often appealing to quantum fluctuations or the Big Bang. However, this explanation bypasses the foundational question of why there is something rather than nothing.

Philosophical Analysis:

1. Aristotle’s Four Causes: Aristotle identified four types of causation: material, formal, efficient, and final causes. Naturalism may address material and efficient causes (the substance and process), but it fails to explain formal (design) and final (purpose) causes. Without addressing purpose, naturalism's explanation for the universe is incomplete.

2. Aquinas' Argument for the Uncaused Cause: Aquinas built upon Aristotle’s notion of an "unmoved mover" to articulate the necessity of a First Cause. He argued that an infinite regress of causes is untenable, and therefore, a necessary being—God—must exist to initiate and sustain the universe.

3. Leibniz’s Principle of Sufficient Reason (PSR): Leibniz’s PSR posits that everything must have a reason for its existence. The universe, as a contingent entity, requires an external cause for its being. Naturalism, lacking an ultimate sufficient reason, falters in providing a comprehensive explanation.

4. Kant’s Critique of Pure Reason: Kant argued that causation is a fundamental category of human understanding, essential for making sense of the world. He acknowledged the necessity of causation in structuring reality. 

In contrast, we find naturalism stretches causation to suggest "something from nothing," a claim that undermines Kantian logic.

Theistic Explanation:

A theistic model offers both in-situ and ex-situ causation*:

In-situ: God establishes the laws of nature and fine-tunes them to allow for the emergence of the universe.

Ex-situ: God, as the necessary being, acts outside space and time to create the universe ex nihilo.

This dual model not only satisfies Aristotle's four causes but also fulfills Leibniz’s PSR by providing a coherent explanation for why the universe exists.

2. Order From Chaos Despite Increasing Entropy

The Premise:

The Second Law of Thermodynamics states that entropy in a closed system tends to increase, yet the universe exhibits extraordinary order, from physical constants to biological complexity.

Philosophical Analysis:

1. Aristotle’s Teleology: Aristotle emphasized that natural phenomena exhibit purposeful order, driven by a final cause. Naturalism, which relies on stochastic processes, lacks the explanatory power to account for this inherent teleology.

2. Aquinas' Fifth Way: Aquinas’ argument from design posits that the order in nature implies an intelligent designer. This is particularly evident in the fine-tuning of the universe, which suggests a purposeful Creator acting both in-situ (through natural laws) and ex-situ (directly intervening in critical moments).

3. Leibniz’s Optimism and Pre-Established Harmony: Leibniz argued that the universe reflects the "best of all possible worlds," with its order arising from divine pre-established harmony. This harmony ensures that even chaotic processes ultimately contribute to the universe’s purpose.

4. Kant’s Aesthetic and Teleological Judgment: Kant recognized the profound order in nature, which inspires a sense of awe and purpose. While he denied that this order necessitates God, he conceded that such phenomena are difficult to explain without invoking a higher principle.

Theistic Explanation:

A theistic view harmonizes these insights:

In-situ: God imbues the universe with natural laws that promote self-organization, such as gravitational forces enabling star formation.

Ex-situ: God intervenes in moments of improbability, ensuring that the universe’s fine-tuning aligns with His purpose.

Naturalism, which attributes order to random chance, struggles to explain the improbability of such precision without invoking metaphysical assumptions.

3. Life From Lifeless Matter

The Premise:

Abiogenesis, the hypothesis that life arose from non-living matter, remains unresolved. The leap from chemistry to biology appears to defy probabilistic plausibility.

Philosophical Analysis:

1. Aristotle’s Vitalism: Aristotle believed in a "vital principle" that distinguishes living from non-living matter. While discredited in modern science, this notion underscores the profound gap between the two states, a gap naturalism fails to bridge.

2. Aquinas and Divine Causation: Aquinas argued that God is the source of all life. While natural processes may be involved, divine causation ensures the transition from non-life to life.

3. Leibniz’s Monadology: Leibniz proposed that all entities are composed of monads, indivisible units reflecting divine harmony. Life, in this view, is an expression of God’s design, combining in-situ mechanisms (natural laws) with ex-situ guidance (divine intervention).

4. Kant and Biological Teleology: Kant acknowledged the apparent purposiveness of biological systems, which naturalism struggles to explain. He suggested that such complexity might imply a higher, albeit unknowable, cause.

Theistic Explanation:

In-situ: God creates the chemical conditions necessary for life and designs evolutionary mechanisms.

Ex-situ: God intervenes to bridge the improbable gaps, such as the emergence of self-replicating molecules and the coding system of DNA.

This dual approach reconciles scientific observations with the philosophical necessity of a sufficient cause.

4. Mind From Mindless Organisms

The Premise:

Consciousness, self-awareness, and abstract thought pose challenges to materialist explanations, as subjective experience cannot be reduced to physical processes.

Philosophical Analysis:

1. Aristotle’s Rational Soul: Aristotle distinguished the rational soul as unique to humans, emphasizing its immaterial nature. Naturalism, which reduces the mind to the brain, fails to account for this immaterial dimension.

2. Aquinas’ Imago Dei: Aquinas saw human rationality as evidence of the divine image. God’s ex-situ intervention imbues humanity with the capacity for abstract thought and spiritual awareness.

3. Leibniz and Mind-Body Interaction: Leibniz’s PSR applies here: the emergence of mind from matter requires a sufficient reason. He argued for pre-established harmony between mind and body, orchestrated by God.

4. Kant’s Noumenal Self: Kant distinguished between the phenomenal (empirical) and noumenal (transcendent) self, implying that human consciousness reaches beyond physical explanation. Naturalism, confined to the phenomenal, cannot account for the noumenal.

Theistic Explanation:

In-situ: God establishes evolutionary mechanisms to develop complex brains capable of hosting consciousness.

Ex-situ: God instills the immaterial aspects of the mind, such as free will, morality, and the capacity to know Him.

Insights

The "Four Miracles of Atheism" highlight naturalism’s explanatory limitations. By integrating the insights of Aristotle, Aquinas, Kant, and Leibniz, theism offers a more robust account of causation through a combination of in-situ processes and ex-situ divine interventions. This model addresses not only the material and efficient causes but also the formal and final causes that naturalism neglects.

In Summation

Theism, with its dual framework of in-situ and ex-situ causation*, provides a coherent and comprehensive explanation for the universe’s origin, order, life, and consciousness. By contrast, naturalism lacks the explanatory power to resolve the "uncaused cause" and the principle of sufficient reason. As Leibniz aptly noted, "Nothing happens without a reason," and theism offers the ultimate reason: God.

William W. Collins

divine-physics.williamwcollins.com

* Divine Physics: The Intersection of Faith, Science, and the Human Psyche, and introduces the terms in-situ and ex-situ processes per references above