Damon Linker has a profoundly ridiculous book review in The Week of The Experience of God: Being, Consciousness, Bliss by theologian David Bentley Hart. The book, he says, “exposes a major fallacy in atheist thinking.” No, I’m afraid it doesn’t.
One of the many virtues of theologian David Bentley Hart’s stunning new book, The Experience of God: Being, Consciousness, Bliss, is that it demolishes this facile, self-satisfied position, exposing how completely it relies on a straw man account of God for its cogency. Atheism may well be true; a society of secularists might get along just fine without any form of piety. But until those unbelievers confront the strongest cases for God, they will have failed truly and honestly to rout their infamous enemy.
Without meaning to downplay the very real differences among and within the world’s religions, Hart nonetheless maintains that underlying those differences is a commonly shared cluster of claims about God that can be found in Judaism, Christianity, Islam, Vedantic and Bhaktic Hinduism, Sikhism, and various forms of ancient paganism. (He also finds continuities with a number of Buddhist concepts, though he doesn’t press the case.)
The first of these shared claims is that God transcends the universe. Without exception, our clamorous and combative atheists treat God as if he were the biggest, most powerful object or thing in, or perhaps alongside, the universe (a Flying Spaghetti Monster, perhaps). Then they use the findings of science to show that there is no evidence for such an immensely powerful object or thing. And ipso facto, there is no God.
But, of course, the major world religions don’t view God in this way at all. They treat God, instead, as the transcendent source, the ground, or the end of the natural world. And that is an enormous — actually, an infinite — difference.
Scientists are heroically proficient at detecting the laws that govern the natural world. They interrogate phenomena, trace effects back to their contingent causes, and then those causes back to even prior causes, developing and testing theories that seek to explain the temporal sequence. In the case of cosmology, that sequence extends all the way back to origins of the universe — to the first contingent cause of every subsequent cause over the past 13.82 billion years or so.
God concerns something else entirely. He is certainly not one of the many contingent causes within the natural world. But neither is he the first contingent cause, setting off the Big Bang from some blast-resistant fallout shelter lodged, somehow, outside of and prior to the universe as we know it.
On the contrary, according to the classical metaphysical traditions of both the East and West, God is the unconditioned cause of reality — of absolutely everything that is — from the beginning to the end of time. Understood in this way, one can’t even say that God “exists” in the sense that my car or Mount Everest or electrons exist. God is what grounds the existence of every contingent thing, making it possible, sustaining it through time, unifying it, giving it actuality. God is the condition of the possibility of anything existing at all.
This is just a classic god-of-the-gaps argument. At all times, God is always one step back from whatever science can currently explain, the eternally receding deity. This god is very elusive, indeed, always immune to the need to actually provide evidence for its own existence.