Re: [asa] Dawkins, religion, and children

From: PvM <pvm.pandas@gmail.com>
Date: Thu May 03 2007 - 09:12:48 EDT

As I pointed out one may of course define God to be simple but that
does not solve the problem raised by ID that complexity requires a
more complex entity.
Calling God simple is just a simplistic way of defining away the
problem of explanation.
How is the complexity/simplificity of God determined? And how does it
rely on materialism?

On 5/1/07, Jack <drsyme@cablespeed.com> wrote:
>
>
> I agree with you. But the point is that Dawkins argues that God is highly
> improbable because he must be complex. But as Plantiga points out, God
> only must be complex if materialism is a given.
>
> ----- Original Message -----
> From: Rich Blinne
> To: drsyme@cablespeed.com
> Cc: PvM ; Iain Strachan ; David Campbell ; asa@calvin.edu
> Sent: Tuesday, May 01, 2007 4:27 PM
> Subject: Re: [asa] Dawkins, religion, and children
>
>
>
>
> On 5/1/07, drsyme@cablespeed.com <drsyme@cablespeed.com> wrote:
> > This is what Plantiga has to say about Dawkins
> > improbablity argument:
> >
> >
> > "...suppose we concede, at least for purposes of argument,
> > that God is complex. ..
>
> I'm not willing to concede that. The Athenasian Creed has God as simple and
> not complex, viz. without parts. This is not just a Catholic or Orthodox
> thing. Many of the Protestant creeds pick up on this same concept. For
> example from the Westminster Confession:
>
> "There is but one only living and true God, who is infinite in being and
> perfection, a most pure spirit, invisible, without body, parts or passions,
> immutable, immense, eternal, incomprehensible," etc.
>
> For a more detailed discussion on divine simplicity and how Plantinga
> interacts with that see here:
>
> http://plato.stanford.edu/entries/divine-simplicity/
>

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Received on Thu May 3 09:13:19 2007

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