Salient: At Victoria University College, Wellington, N. Z. Vol. 24, No. 10. 1961.
The refutation of the Christian concept of God, contained in my article, has brought forth from Mr Richards the indignant response "an utterly unchristian theology." While one may sympathise with so emotional a response it is difficult to appreciate the logical relevance of it. This lack of logic is persisted in when he attributes one of the marks of the Christian God—omniscience—to the concept of an infinite universe, thereby inferring that I accepted the Christian attitude.
Far from this being so, what I said was that the infinite universe was integral with an infinite life force. In treating with the Christian concept of God I am satisfied to grant, as a basis for discussion, all the attributes which are claimed for Him and then to show that there are contradictions inherent in the claims which render the very concept fallacious. Thus it is asserted that God is Infinitely good. Yet Christians preach that we must avoid evil and constantly battle against it either in the shape of sin or some supernatural force such as the devil. This existence of evil entails a limitation on good which in turn renders good less than infinite—hence one of the attributes of the Christian God vanishes . . . and so on until he vanishes, and one more superstition is eliminated from the human mind. My dictionary defines superstition: "credulity regarding the supernatural, irrational fear of the unknown, a religion based on such tendencies."
Mr Richards asserts that a definition of infinity as all inclusive and absolutely exclusive is "a flat contradiction." Such a description calls for logical support which we tire denied. A little reflection would show that the description merely means that no bounds can be set to infinity—everything is contained in it and nothing can exist apart from it. Christians do not merely hold that God is eternal but claim he is an Infinite Being with infinite attributes and thus must, be identified with Infinity.