Prof. Ireneusz Ziemiński

Head of the Department of Contemporary Philosophy
of University of Szczecin

 

 

An opinion

on conferring the title of Doctor Honoris Causa
of the John Paul II Catholic University of Lublin

on Professor Richard Swinburne

 

 

Richard Granville Swinburne, an Emeritus Professor of Philosophy and Theology at the University of Oxford, is one of the greatest contemporary philosophers of religion, not only in the Anglo-Saxon world. His scholarly achievements are appreciated worldwide, a fact that is reflected by his works being translated into 22 languages, including Japanese, Spanish, Persian, Arabic, Finnish, Czech, Chinese, Turkish, Romanian, Portuguese, Russian, Polish, Dutch, German, Italian, French, Korean, Hungarian, and Amharic. The significance of Richard Swinburne's works, in which the author defends not only the rationality of classical theism, but also the rationality of the Christian faith, goes far beyond the area of analytical philosophy of religion. His works are viewed by many commentators as the leading voice in contemporary philosophy, defending the veracity (or at least high probability) of fundamental Christian doctrines, such as the divinity and resurrection of Jesus Christ, the trinity of God, the fall and redemption of man, and the providence of God in the world. The relevance of Richard Swinburne's works is reflected not only in his being appointed to the highly prestigious position of Professor at the University of Oxford (more specifically, the position of Nolloth Professor of the Philosophy of the Christian Religion, which he held from 1985 to 2002, when he retired) or invited to give lectures at numerous universities worldwide, but also in the fact that the arguments which he has invoked to defend the rationality of religion pose a major challenge to the so-called New Atheists' movement. At this point, it is worth noting that Richard Swinburne is the only author quoted in the philosophical apologetic works by Richard Dawkins, the most famous contemporary atheist, who considers Swinburne's texts as the only substantial challenge to atheists.

 

One of the reasons might be that Swinburne's works are characterised by remarkable methodological accuracy, and thorough knowledge, not only of Christian theology and philosophy, but also of contemporary scientific theories, developed in the areas of physics, cosmology, and biological sciences. This character of Swinburne's works is a result of a consciously adopted (and consistently implemented) programme of philosophy defending the rationality of religion; according to Swinburne, religious thinking does not differ materially from scientific thinking (employed both in the humanities and natural sciences). In both areas of intellectual activity, one formulates certain hypotheses, tests their reliability by referring to the available data, and selects one that is most probable in the light of the established facts; this hypothesis is then subject to further verification or falsification, when confronted with new data, following which it might either receive a stronger confirmation or be rejected. In Swinburne's opinion, this method can be used to prove not only the hypothesis of the existence of God, but also His historic manifestation as Jesus of Nazareth and other forms of His activity in the world, commonly referred to as miraculous events. If we agree that God is a possible (and even highly probable) being, then we have the right to expect that He will not only reveal His existence to us, but also assume human fate onto Himself, experience being human and complete the work of salvation. Therefore, we have the right to presume that the manifestation of God as Jesus of Nazareth is authentic and complete, especially if we take into account the fact that historical data that prove His divinity (including first and foremost those concerning His resurrection), outweigh those that could disprove this.

 

Without doubt, the most important scholarly attainment of Richard Swinburne, also in his own opinion, are the seven books (first published between 1977 and 1998 by Oxford University Press and subsequently re- published), in which he defends the rationality of theism and the authenticity of fundamental Christian doctrines. These works can be divided into a trilogy on natural theology (The Coherence of Theism, The Existence of God and Faith and Reason) and a tetralogy on revealed theology (Responsibility and Atonement, Revelation: from Metaphor to Analogy, The Christian God, Providence and the Problem of Evil). Swinburne included the results of his research in several more popular books: Is there a God? (1996), The Resurrection of God Incarnate (2003) and Was Jesus God? (2008). The first one is an abbreviated version of the trilogy on classic theism. Its translation into Polish (Czy istnieje Bóg?) was published by "W drodze" in 1999, received in 1998 an imprimatur from Bishop Zdzisław Fortuniak, and is used as a supplementary textbook in philosophy of God courses for philosophical and theological majors at some Polish universities. Last year a Polish translation of the book summarising the tetralogy on Christianity Czy Jezus był Bogiem? (Was Jesus God?) was published (Publishing House of the Kazimierz Wielki University, Bydgoszcz 2014). Earlier Znak published a Polish version of The Coherence of Theism (1995). It is also of note that the new editions of The Existence of God (2004), Faith and Reason (2005) and Revelation (2007) are essentially not reissues, but new versions of the original publications. In these new editions the author extends his reasoning, making many complaints about his views irrelevant.

 

Books on philosophy of science and the theory of justification — primarily the monograph Space and Time (London 1968, 1981) on the philosophical aspect of the notions of time and space in modern physical sciences, and An Introduction to Confirmation Theory (London 1973), in which Swinburne thoroughly analyses Bayes's theorem used in subsequent argumentations for theism - constituted a methodological introduction to raising the issue of theism (including Christian theism). The issue of philosophy of science and the theory of justification is also addressed by Swinburne in three collective works preceded by extensive introductions: Space, Time and Causality (Reidel, Dordrecht 1983), The Justification of Induction (London 1974), and Bayes's Theorem (British Academy 2002). Epistemic Justification (Oxford 2001) is a substantial supplement to Swinburne's methodological works. In this book he defends internalism in the theory of meaning, philosophy of the mind and the theory of justification. Simplicity as the Evidence of Truth (1997), a small publication, which came into being as a result of lectures delivered in 1997 under the prestigious Aquinas Lecture series at Marquette University, is also such a supplement. In the latter, Swinburne produces detailed argumentation that in scholarly research one always searches for a hypothesis that will best explain the phenomena under study, while being the simplest possible hypothesis. It is the criterion of simplicity (in addition to conformity with the majority of available empirical data, such as the existence of the world, the laws of nature, the evolution of organic life on Earth and the world order manifested by possibility of its scientific discovery) that makes us assume the existence of God, who is omnipotent, omniscient and perfectly good, who is the Creator of the world, and who sustains its existence. According to Swinburne, the hypothesis of theism is also bolstered by the fact that - if it is true - it will allow us to explain, in the simplest way, supernatural phenomena that should not be defined in the categories of natural laws being suspended, as these are specific acts of God, who is concerned about His creation and who thereby makes it possible for us to get to know Him as a loving Father. The Incarnation and Resurrection of Christ are extraordinary miracles, as they can be rationally (historically) corroborated. All information concerning the life and activity of Jesus that is available to us, and especially the events that took place after His death (the empty tomb, no evidence of the body being stolen from the grave, meetings with his disciples, their faith not even quenched by the possibility of dying a martyr, and the development of Christianity) allow us to admit that He indeed was a God who died and was resurrected for our salvation. As the hypothesis of theism is the simplest explanation of the existence, structure and cognoscibility of the world, the hypothesis of the divinity of Christ is the simplest postulate explaining all known facts from His life and the circumstances associated with His death.

 

It is evident that in his attempt to prove the resurrection of Jesus Christ, Richard Swinburne has employed the same strategy that he used in explaining other phenomena present in the world. This is because he starts with the question of our expectations of a good and almighty God, should He really exist. Next, he asks us about our expectations of God Incarnate, if He truly were to assume human form and walk among us. In Swinburne's opinion, we can expect that He would lead a perfect life, just like Jesus did, according to confirmed (and essentially unanimous in this regard) historical evidence. We would expect that He would share our experiences, such as the temptation to do evil, suffering, injustice, torment and death. Another thing to be expected of God incarnate would also be His ability to raise the dead, and ultimately conquer death, by coming back from the dead Himself. As all this did take place — at least according to some historical testimonies — as part of the life of Jesus of Nazareth, we are entitled to assume that truly He was God's son incarnate. Adopting this conclusion by no means implies blind faith that does not take into account the facts, but displays support for the simplest and most probable hypothesis that explains all the data. It is therefore compatible with the procedures for the selection of hypotheses in empirical sciences.

 

Swinburne also addresses possible objections associated with the non-verifiability of theism or God's activity in the world. In Swinburne's opinion, only where there's God can we expect the created world to be regular and orderly (reflected by natural laws) and that He will reveal Himself to people as their providential Creator. A reference to God is therefore a reference to a personal justification that takes into account the purpose that the world (and human life) is to serve. Without the Creator who was driven by the realisation of great good, the existence of the world (and human life) would have to remain unexplained. In other words, without theism we would have only fragmentary explanations of specific facts about the world at our disposal. However, we would not know why the world actually exists, why it is like it is, and why we can get to know it through scientific research. God Himself is a being that is the simplest and most internally coherent. This is because a being with infinite power, goodness and knowledge is simpler than any other entity which is limited in any way. At the same time, as Swinburne argues, the omnipotence and omniscience of the Creator do not negate our freedom, as God knows only what is logically possible to know, and can do only what is logically possible to do. If therefore our future choices are truly free, then God cannot know them yet, which is associated with His way of existence. In contrast to traditional theology, Swinburne argues that God does not exist outside time, but in every moment in time; owing to this, He maintains our existence and extends His providence over us at every moment, without impact on our free decisions.

 

As indicated in this, of necessity, very brief and incomplete account of the content of Richard Swinburne's works on philosophy of religion, the thinker harks back to the best traditions of Christian philosophy and theology, rightly earning the title of a contemporary Thomas Aquinas. Swinburne has not only succeeded in demonstrating the rationality of faith, but also in showing that there are no insurmountable discrepancies between science and religion. On the contrary, science requires religion (theism) as its basic foundation, without which it would be suspended in emptiness. Therefore, it should come as no surprise that the late John Hick, another well-known philosopher and theologian born in England, originator of the religious pluralism hypothesis, regarded Swinburne's works as the contemporary summae of Christian philosophy, equally significant as the works of the great mediaeval scholastics. While Hick did extensively argue with the arguments developed by Swinburne, he valued his impressive theological knowledge, and, most importantly, the efforts to rationalise Christianity.

 

The second important field in Swinburne's research is philosophical anthropology, especially the issue of the ontological structure of man - his freedom, personal identity and immortality. These problems, which are closely associated with the issue of Christian faith, are addressed by Swinburne mainly in the following three books: The Evolution of the Soul (Oxford University Press 1986, 1997), in a polemic with Sydney Shoemaker on the identity of man (S. Shoemaker, R. Swinburne, Personal Identity, Oxford, Basil Blackwell 1984) and in one of his most recent works on the defence of free will (Mind, Brain, and Free Will, Oxford University Press 2013). The Evolution of the Soul is a result of lectures delivered during the period of 1982-1984 at the University of Aberdeen as part of the famous Gifford Lectures on natural theology. Richard Swinburne defends psycho-physical dualism, which is currently completely out of fashion (at least in the philosophers' world), regarding the immaterial, substantial soul as an important element of human existence. In his view, the soul hypothesis is not only in keeping with the theory of biological evolutionism, but also constitutes a necessary element of Christian faith because, in the face of the mortality of the body, the persistence of the soul is the only hope for eternal life. The soul hypothesis also makes it possible to defend the idea of free will, which is challenged by some naturalistic streams (invoking empirical and experimental research in the fields of neurophysiology and psychology). If therefore the soul is separate from the body, it is possible that it has a different purpose to serve, undetermined by neurophysiologic factors.

 

The presented overview of Professor Swinburne's works indicates that the philosophical concepts he has developed are deeply rooted in the rationalistic tradition of European philosophy and Christian theological tradition. Swinburne draws from both patristic and scholastic traditions, trying to understand and justify the authenticity of his religion.

 

That way, he harks back to medieval and still living idea of faith seeking understanding, by applying it to modern disputes concerning ideas and philosophy of life. In doing so, he is one of the few philosophers who are able to engage in substantial discussions with representatives of other fields of science, those who question theism (especially Christian theism) on the basis of reasons drawn from physics, biology and historical sciences. More importantly Professor Swinburne is a man of strong faith. It will not be an overstatement to say that being a Christian is the most important thing in his life. In one of his autobiographical sketches, he jokingly states that sometimes in his prayers he asks God to immediately let him know if He does not exist. This notion perfectly characterises the attitude towards life and philosophy of this Christian philosopher, who turns all his thoughts and acts towards God. Richard Swinburne is not only a philosopher who argues in favour of the authenticity of Christianity, who engages in the development of Christian philosophy and theology (especially in respect to the Orthodox Church, which is rather unfavourably oriented towards natural theology), but also (and even more importantly) a man who lives his faith every day. In the most literal sense we can say that he embodies not only the model of a distanced thinker, but also the model of a Christian, whose faith permeates through his every thought and life as a whole. Because of this attitude, Professor Swinburne fascinates many young people who are seeking to rationalise their faith and make it more profound by philosophical reflection. As a professor at the University of Oxford he was always surrounded by a bevy of students from all over the world.

 

As a result of his serious stance on religious faith in his life, in 1995 Richard Swinburne left the Anglican Church and joined the Orthodox Church. The basic reason for this conversion was the fact that he could not come to terms with the liberalisation of the Anglican Church, which — according to Swinburne — has stopped propagating real Christianity, by opting out of teachings of the Incarnation and Resurrection of Christ, and regarded these salutary events as myths. The liberalisation of the Anglican Church, in Swinburne's opinion, affected both theology and liturgy, which in fact meant the end of genuine Christianity. Having contemplated various arguments, Professor Swinburne decided to join the Orthodox Church, believing that it had maintained the continuity of the Christian faith to the fullest (including apostolic succession). While the future of Christianity should mean, according to Swinburne, the unity of all faiths around a reformed papacy, currently the Orthodox Church is the closest to original Christianity, which is mainly manifested in the practised liturgy. His conversion was facilitated by his knowledge of Russian, which he learned during the Cold War, when a global conflict between the West and the Soviet Union was anticipated. The knowledge of the Russian language and culture contributed to Swinburne's appointment as the Chair of the "Outreach to Russia" committee, which was part of the Society of Christian Philosophers. At the time, the committee established good relations with the Institute of Philosophy of the Russian Academy of Sciences and the Theological Commission of the Russian Orthodox Church. For several years now Professor Swinburne has chaired an enormous project financed by the John Templeton Foundation, which focuses on organising summer-school courses, conferences and translations of the main English works in the field of philosophy of religion into Russian.

 

Richard Swinburne is a world-famous philosopher, including some of the Arabic countries dominated by Islam. In addition to the aforementioned translations of his works into the languages of the world, and subsequent university positions (as lecturer and professor) at the University of Leeds (1961-1963), the University of Hull (1963-1972), the University of Keele (1972-1985) and the University of Oxford (1985-2002), Richard Swinburne also conducted research and delivered guest lectures (usually for a semester) at major universities around the world: Yale University (2003), the University of Maryland (1969-1970), Minnesota University (2006), St. Louis University (2003), Syracuse University (1987), the University of Adelaide (1982), Trent University, Ontario (2014), Azusa Pacific University (2013), Birmingham University (1987), the University of London (1981), the University of Liverpool (1997, 2009), Cardiff University (1983), Stetson University (2008), La Sapienza (2002) and the John Paul II Catholic University of Lublin (Stanisław Kamiński Lectures, 2002). Richard Swinburne also claims significant contributions to the development of philosophy of religion throughout the world, especially in the countries of East and Central Europe. Knowing the Russian language and culture and empathizing with Slavic countries, he regarded support for the development of philosophy and theology in these countries, which remained under the influence of communist authorities and ideology, as one of his most important missions. For this reason, during his time at the University of Oxford, he repeatedly visited said countries, delivering lectures on philosophy of religion, epistemology, and philosophy of science. In Poland he has delivered lectures in such institutions as Adam Mickiewicz University in Poznań, the Institute of Philosophy and Sociology of the Polish Academy of Sciences, the Nicolaus Copernicus University in Toruń, the Jagiellonian University in Kraków, the University of Szczecin and Pedagogical College in Bydgoszcz (now Kazimierz Wielki University in Bydgoszcz). He also supervised many (especially young) philosophers and theologians from various countries and with different beliefs, providing them with excellent learning conditions in Oxford. It is also worth highlighting that he provided guidance for Polish philosophers, and from my own experience I can assure you that Professor Swinburne not only created excellent conditions for scholarly work in Oxford, but also took good care of his guests and visiting fellows, bestowing truly fatherly friendships on them and supporting them in both scholarly and mundane, everyday matters. Therefore, it should be stated that in the case of Professor Richard Swinburne practising a religion does not consist merely of believing in a particular set of dogmas or participating in specific liturgical ceremonies (for example the true celebration of Sundays), but is also manifested in the moral attitude of being grateful to the Creator for the gift of existence and serving fellow human beings. As he highlights in one of his autobiographical sketches, the Christian way of life is a very good one, as it leads to a valuable goal, i.e. the fulfilment of human existence in meeting God in the afterlife. The same can be said of his philosophical attitude. The real search for truth - in Richard Swinburne's case - is not treated merely as an academic profession, but as a way of life.

 

The impressive philosophical achievements of Professor Richard Swinburne, to which no short review can do justice, include in total more than 200 original works (excluding reprints, translations and reissues). Most major books by Swinburne were published by Oxford University Press, while his articles appeared in such reputable magazines as "Mind", "Analysis", "Philosophical Quarterly", 'Philosophy of Science", "Religious Studies", "American Philosophical Quarterly", "Australasian Journal of Philosophy", "Midwest Studies in Philosophy" and many more. His works are cited and commented on in practically every text on philosophy of religion, so it is impossible to pin down their (even approximate) total. Richard Swinburne's concepts are also discussed in many works that partly or entirely deal with them. These include the following books, articles and doctoral dissertations: A. G. Padgett (ed.), Reason and the Christian Religion. Essays in Honour of Richard Swinburne, Oxford University Press 1994; N. A. Man- son, The Teleological Argument and Modern Science, Routledge 2003 (Chapter 5, which focuses on Swinburne's theistic argument referring to the world order); G. E. Ganssle, God and Time. Essays on the Divine Nature, Oxford University Press 2002 (in this book, the concept of the temporality of God, advocated by Swinburne, is discussed in detail); K. M. Parsons, God and the Burden of Proof: Plantinga, Swinburne, and the Analytic Defense of Theism, Buffalo, Prometheus 1989; J. Hick, An Interpretation of Religion. Human Responses to the Transcendent, New Haven, Yale University Press 1989 (part 2 of the book includes a broad discussion of the hypothesis of the probability of theism developed by Swinburne); D. M. Park, Expecting the Christian Revelation. An Analysis and Critique of Richard Swinburne's Philosophical Defense of Propositional Revelation (a doctoral dissertation written at Southwestern Baptist Theological Seminary, 1995) and many more.

 

Because of his impressive scholarly achievements with global reach, manifested primarily in convincing attempts to validate theism and the fundamental doctrines of the Christian faith, the multifaceted organisational and academic activities aiming at the development of the philosophy of religion at the global level (mainly in Anglo-Saxon countries and East and Central Europe), and, above all, the authentic Christian outlook on life of Professor Richard Swinburne, I fully endorse the decision of the Senate of the John Paul II Catholic University of Lublin to confer the title of Doctor Honoris Causa of this university on Professor Richard Swinburne. This academic distinction can be treated not only as a compliment to Richard Swinburne's scholarly achievements in the field of philosophy of religion, but also as a symbolic repayment of the intellectual debt of Christians around the world (whose faith he has been defending his entire life despite many antireligious trends, also present in the faculties of theology at many universities) and especially Polish philosophers (including students of the John Paul II Catholic University of Lublin), as one of their major scholarly masters and teachers.

 

Szczecin, 10 April 2015