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CONFLUENCE OF OPPOSITES
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of the parent who would stand by and see bis daughter grossly outraged, while fully able to prevent it? And would you be reconciled if the father proved to you that his daughter had offended his dignity in some way?"
---(The Bankruptcy of Religion, pp. 30-34), I think Mr. McCabe leaves nothing for me to add against the notion of a Providence ruling over the world. I shall, therefore, now proceed to examine the idea of God as a creator.
Now, the argument by which Theology seeks to establish its proposition that there is a world-maker
-consists in an analogy between a watch and the world ; you cannot have a watch without a watch maker neither can you have a world without a world-maker!
This is all that there is of logic in the theologian's case ; and this also is but very poor logic in itself; for analogy is no argument, as every logician knows. We have seen in our second lecture that a vyápti (an universally true logical relationship) is needed to found a syllogism upon. It is certainly not an universal truth that all things require a maker. What about the food and drink that are converted in the human and the animal stomach into urine, faeces and filth? Is this the work of a god ? There are other forms of filth which are made in the body. I shall never believe that a god gets into the human or animal stomach and intestines and there employs himself in the manufacture, storage and disposal of filth. Now if this dirty work’ is not done by a god or god. dess, but by the operation of different kinds of elements and things on one another, in other words, if bodily
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