There Is a God: How the World's Most Notorious Atheist Changed His Mind (Hardcover)

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Editorial Reviews

From Publishers Weekly

British philosopher Flew has long been something of an evangelist for atheism, debating theologians and pastors in front of enormous crowds. In 2004, breathless news reports announced that the nonagenarian had changed his mind. This book tells why. Ironically, his arguments about the absurdity of God-talk launched a revival of philosophical theists, some of whom, like Alvin Plantinga and Richard Swinburne, were important in Flew's recent conversion to theism. Breakthroughs in science, especially cosmology, also played a part: if the speed or mass of the electron were off just a little, no life could have evolved on this planet. Perhaps the arrogance of the New Atheists also emboldened him, as Flew taunts them for failing to live up to the greatness of atheists of yore. The book concludes with an appendix by New Testament scholar and Anglican bishop N.T. Wright, arguing for the coherence of Christian belief in the resurrection. Flew praises Wright, though he maintains some distance still from orthodox Christianity. The book will be most avidly embraced by traditional theists seeking argumentative ammunition. It sometimes disappoints: quoting other authorities at length, citing religion-friendly scientists for pages at a time and belaboring side issues, like the claim that Einstein was really a religious believer of sorts. (Nov.)
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Review

"A fascinating record …it will come as a most uncomfortable jolt to those who were once his fellow atheists." -- Nicholas Wolterstorff, Noah Porter Professor Emeritus of Philosophical Theology, Yale University

"A most valuable and readable overview of the many evidential changes of landscape that 20th century science is furnishing to the oldest question in Western civilization: Is there a God?" -- American Spectator

"A stellar philosophical mind ponders the latest scientific results. The conclusion: a God stands behind the rationality of nature." -- Michael Behe, author of Darwin's Black Box and The Edge of Evolution

"Antony Flew not only has the philosophical virtues; he has the virtues of the philosopher. Civil in argument, relentlessly reasonable…." -- Ralph McInerny, Professor of Philosophy, University of Notre Dame

"Flew couldn’t be more engaging and remain an analytic philosopher..." -- Booklist

"Flew’s exposition will be a source for reflective inquiry for many, many years..." -- Daniel N. Robinson, Philosophy Department, Oxford University

"The most lucid and penetrative pieces of philosophical theology to appear in years, altogether brilliant." -- The Catholic Herald

"This is a fascinating and very readable account …" -- Professor John Hick, Fellow of the Institute for Advanced Research in Arts and Social Sciences, University of Birmingham

"This is a remarkable book in many ways." -- Huston Smith, author of The World's Religions

"Towering and courageous... Flew’s colleagues in the church of fundamentalist atheism will be scandalized." -- Francis S. Collins, New York Times bestselling author of The Language of God

See all Editorial Reviews

Product Details

• Hardcover: 222 pages
• Publisher: HarperOne; 1 Reprint edition (October 23, 2007)
• Language: English
• ISBN-10: 0061335290
• ISBN-13: 978-0061335297
• Product Dimensions: 8.3 x 5.6 x 1 inches
• Shipping Weight: 11.2 ounces (View shipping rates and policies)
• Average Customer Review: 3.9 out of 5 stars  See all reviews (90 customer reviews)
• Amazon.com Sales Rank: #210,467 in Books (See Bestsellers in Books)

Customer Reviews

Most Helpful Customer Reviews

605 of 678 people found the following review helpful:

5.0 out of 5 stars READ THE BOOK, November 6, 2007

By	Benjamin D. Wiker (OH) - See all my reviews (REAL NAME)

Call me old-fashioned, but I thought the POINT of reviewing books--even books on Amazon--was to review the actual book that one has actually READ. It seems now that it has become a place to "spike" books that you haven't read, and don't want others to read.

Unlike other pseudo-reviewers, I've actually read Flew's There is a God (and interviewed Flew as well). Anyone who has actually read it--and I wonder if Mark Oppenheimer did, given the inattention to the substance of the book in his infamous NYT piece--understands that it is a terse description of Flew's long, drawn out intellectual journey toward God--a journey of two decades. Twenty years; not twenty minutes or twenty days. Flew wasn't struck by God on his way to Damascus like St. Paul; he was slowly, ever so slowly brought to intellectual assent to a Deism (about the thinnest belief in God one can have).

Thus, the entire focus of a reader of Flew's There is a God SHOULD be on the list of books Flew cites as definitive in the slow changing of his mind, not on niggling debates about the slowness of Flew's mind at this precise point.

Roy Varghese (his co-author) has been with him for a good part of that journey (as have other believers), and was instrumental in helping Flew gather together his twenty year sojourn to God. IF there were some kind of a Christian conspiracy to use Flew as a mouthpiece, certainly Varghese et al would have made Flew's "conversion" far more exciting, and even more, would have him become a card-carrying Christian rather than, as he adamantly maintains, a Deist (not even a Theist!--Flew corrected me on this point in an interview with him). To read Varghese's full response to Oppenheimer, see http://www.tothesource.org/11_6_2007/11_6_2007.htm

In regard to Varghese's The Wonder of the World (one of the books that helped convince Flew of the scientific case for an intelligent Creator God), Oppenheimer characterizes it as scientific hack work. Interesting! Why does it also come recommended by TWO Nobel Prize Winners (Charles Townes, inventor of the laser; and Arno Penzias, who co-discovered Cosmic Microwave Bacground Radiation), and also physicist (and non-believer) Robert Jastrow? Are they also senile? Come on, folks!

As even Oppenheimer admits, the kind of arguments that Flew cites as demonstrating that the latest science leads (at least) to Deism, are those used by a whole host of other eminent scientists and philosophers. Is Paul Davies senile?

The simple truth is that there are all too many who don't want the scientific and philosophic arguments that convinced Flew of God's existence to receive any recognition. They will do anything to stop others from reading Flew's book. Perhaps they should read it themselves?

138 of 152 people found the following review helpful:

4.0 out of 5 stars The Road Less Traveled By, December 14, 2007

By	George R Dekle "Bob Dekle" (Lake City, FL United States) - See all my reviews (TOP 500 REVIEWER)

Several years ago I read Antony Flew's book, "Thinking about Thinking" in its American incarnation (titled "How to Think Straight"). I immediately discerned three things. Flew was (1) a profound thinker, (2) an atheist, and (3) a decent human being. I was so impressed by his intellect that when I reached the last page, I turned back to page one and immediately read the book again.

I have since bought "God and Science" and "Merely Mortal". In "God and Science", Flew weighed the case for the Christian God and found it wanting, and in "Merely Mortal" he decided that there was no life after death. As I understand "There is a God", Flew sticks to both those positions. Flew has found God, but he has found Aristotle's god, the impersonal Unmoved Mover which, like God in Hobbes' "Leviathan" was the first cause of every subsequent effect. Aristotle's god is so ungodly that I have always considered him (Aristotle) the functional equivalent of an atheist. Flew's take on the Christian view of God seems to be as follows: God hasn't been proven to be like that, but it would be nice if he were. I can't say for sure, but I don't think Flew's assessment of the Christian God was any different before he renounced atheism. Flew has always been somewhat of an anomaly among atheists--an atheist who was polite to theists. A wit once said that an evangelical Christian was a fundamentalist with good manners. Flew was an atheist with good manners.

I've read a lot of atheist polemic, and I'm turned off by the ad hominem character of most of their arguments. It puts me in mind of Cicero's old dictum, "When you have no case, abuse the plaintiff". I've also read a lot of fundamentalist polemic which turns me off for the same reason. When an argument generates more heat than light, you have cause to suspect the bona fides of the person making the argument.

A New York Times article maligned Flew's book as the pseudo-scientific product of a "senescent scholar". Flew never claims that his book is science. He says it is philosophy which has been guided by scientific discovery made after he announced his atheism in 1950. I will admit that I had to look "senescent" up in the dictionary. It means "old". Okay. Are we to presume that all Social Security recipients are too dumb to be listened to? The terms "pseudo-science" and "senescent" are examples of subtle ad hominem arguments, designed to appeal to emotion rather than logic. The article engages in several other ad hominem arguments under the guise of factual reporting. I'll mention only one other.

The article suggests that a friend of Flew's, Ray Varghese, is a Christian "autodidact" who exploited poor old senescent Flew in the writing of the book. (I looked up "autodidact". It's a self-educated person. Shame on Varghese for teaching himself). It says on the cover of the book that the two collaborated. How did Varghese exploit Flew? By writing too much of the book? Varghese rebutted the article by admitting that he was responsible for the colorful anecdotes and witty section headings, but maintained that the core thought was through-and-through Flew.

I found this book yesterday afternoon and read it yesterday evening, blissfully ignorant of the controversy. These are the impressions I formed before I became aware of the controversy (I haven't changed them after reading about the controversy):

1. The work is not as rigorously reasoned as previous work by Flew. This was both good and bad. It was easier to read, but not as challenging.

2. The work repeated some recent arguments made by theists (such as the "fine tuning" argument) without subjecting them to the searching inquiry characteristic of Flew's earlier work.

3. The heart and soul of the book is Flew, and it is not that different from the Flew who was an atheist. Flew was always willing to change his mind if someone could show him through rational argument that there was a God. Someone did, and he changed his mind--but not much.

Most people come to God through faith, not reason. Flew has taken the road less traveled by, and that has made quite a difference. He has only approached Theism. You might say that he has come to the strait gate, but he has yet to enter thereby. I respected Flew from my first encounter with him, and this book has increased my respect.

76 of 83 people found the following review helpful:

4.0 out of 5 stars Following the argument where it leads, June 7, 2008

By	Kerry Walters (Lewisburg, PA USA) - See all my reviews (TOP 50 REVIEWER)    (REAL NAME)

It's the rare intellectual--and especially the rare philosopher (I speak as a member of that strange tribe, by the way)--who's courageous enough to publicly admit error. In his old age, Augustine famously penned a series of Retractions that pruned and corrected his earlier writings. The twentieth century philosopher Wittgenstein eventually repudiated his first work, the Tractatus Logico-Philosophicus. But for every Augustine and Wittgenstein, there are scores of philosophers who become wedded to their systems and simply can't bring themselves to doubt--much less repudiate--cherished conclusions.

That's one reason why Antony Flew's There Is a God is a remarkable work. Whether or not one buys his argument, one can't but admire his insistence on "following the argument where it leads," a bit of Socratic advice which Flew has made his professional motto, even when it leads him to reject positions he earlier championed. The positions which he now rejects are, specifically, that there is no God; that causation is best understood in Humean terms; and that compatibilism is the best way to navigate the free will/determinism debate.

Flew's purpose in There Is a God is to present arguments for his new conclusion that there's evidence to suppose the existence of a divine First Cause. Ultimately, his point is that in the absence of a God, one must settle for mystifying and implausible conceptual leaps. His critics might say that he's simply appealing to a "God of the gaps" move, and perhaps they're correct. But Flew would respond by challenging them to explain, in non-question begging ways, (1) why nature is lawlike (did laws emerge, or did they have to be existent for cosmological events to occur in the first place?), (2) how end-directed and self-replicating life emerged from matter (Flew accepts a neo-Aristotelian understanding of telos), and (3) how nature itself came into being (why is there something rather than nothing?). These, Flew argues, are the types of questions that must be addressed philosophically. Cosmological and biological data are relevant in their investigation, but the questions themselves can't be adequately answered by addressing them as "hows," but rather only as "whys."

Flew's book has generated an enormous amount of heated and sometimes ugly controversy. The militant New Atheists, led by Richard Dawkins, claim that Flew is senile and that the book was ghost written by Roy Abraham Varghese. Christians insist that the book shows that Flew has converted to their faith. Flew, while acknowledging that he's old and that Varghese did much of the actual writing, insists that the book contains his own ideas. To Christian enthusiasts, he insists that he's a deist rather than a theist, and that he hasn't converted to Christianity. How unfortunate that the current theism/atheism debate has become so polemical and recriminatory that all sides have great difficulty following the argument where it leads with civility and grace. The goal seems to be winning a debate rather than discovering truth.