Keith Ward’s recent book The Christian Idea of God is a slim but ambitious volume. It aims to turn on its head the common belief we know the material world is real while ethereal objects like God and the soul are at best speculative inferences.
Ward points out that we’re actually more certain of the existence of mind than we are of matter. Our own first-person experience makes the reality of consciousness certain to all but the most determined reductionists. It’s matter, he says, that is an inference from or interpretation of our experience. The “material world” as we experience it is in no small part a construction of our mind’s own perceptual and conceptual apparatus.
He bolsters this by appealing to contemporary physics, which has “de-mattered” matter in a sense: physicists no longer see matter (and haven’t for a long time) as composed of little solid bits bumping into each other. Matter in contemporary physics is described in the language of entities and forces that don’t correspond to anything that we can picture in normal three-dimensional space. Matter turns out to be just as mysterious as mind!
The point is that we shouldn’t think of consciousness as an alien intruder into the cosmos, or as some kind of epiphenomenon. Consciousness and self-hood are central to our experience, and they should be integrated into our understanding of the world, not explained away. In fact, the conditions that led to the emergence of consciousness are woven into the deep structure of nature’s laws.
If we see consciousness as fundamental to reality, Ward argues, we should understand reality as a whole in a way that is hospitable to mind. The postulate of a mind-like ultimate reality is one way of doing this. The case is further bolstered by the intelligibility, beauty and goodness that we perceive in the world. Ward calls the belief in an Ultimate Mind an “interpretative hypothesis”–which “interprets some experienced reality in terms of concepts that do not derive simply from the observations in themselves” (p. 54). God, of course, is the name that most people would give to such an Ultimate Mind, and Ward adds that “God is a reasonable and natural interpretive hypothesis that helps us integrate these [aspects of experience] into a coherent whole” (p. 55).
The idea of God Ward goes on to develop will be familiar to readers of his other works. His is a personal God of awareness, purpose, and goodness who can be affected by what happens in the world. God brings the universe into existence for a reason—to realize goods that would otherwise be unavailable. And in particular, God wants conscious beings to enter into a loving relationship with God that will allow them to attain their true fulfillment.
It’s really only in the last section of the book where Ward connects his argument to more specifically Christian doctrines. One of the most important ones is the exemplification of God’s kenosis—or self-sacrificial love—in the incarnation of Christ. In Christ, God enters into the world of human sin and suffering. This is for purpose of theosis—united human beings to the divine so they can share in the divine life.
The specific revelation of God in Christ is complementary, Ward thinks, to the philosophical foundation he has laid. There’s a natural consonance between the idea of a God who creates new forms of goodness and relates to his creation in empathy and the loving Father of Jesus. Ward doesn’t make a hard-and-fast distinction between “natural” and “revealed” theology. Traces of this God can be found through general human reason and experience, as well as among the insights of other religious traditions.
To show my own cards, I find much of what Ward says persuasive (which isn’t surprising given the amount of virtual ink I’ve spilled on his writing over the years). His ongoing project of “open orthodoxy” has been very helpful in my own thinking. On this view, Christian theology and faith can’t be walled off from the findings of science or history, philosophical argument, or other religious traditions. Christianity should develop and change, incorporating insights from the full spectrum of human experience, while retaining its core commitment to God’s universal love revealed in Jesus.
p.s. Ward says he intends this book to be the completion of a trilogy on philosophical theology that includes his earlier books Morality, Autonomy and God and Christ and the Cosmos. I discussed those books here and here.
p.p.s. Listen to Tripp Fuller talk to Ward about the book here.