The problem with most atheist philosophers is that they set their philosophical sophistication aside in order to make many of their anti-theistic arguments. David Hume did it with his argument against the miraculous--which did not live up to the quality of the rest of his philosophical corpus. The same thing applies to Bertrand Russell, whose essay, "Why I am not a Christian," is simply a poor impersonation of a philosophical argument--and in distinct contrast to the quality of much else Russell had to say.
Flew was different. Flew was at his best when making his argument that Christianity was not falsifiable. There was simply no way, he argued, to tell what the difference would be between a world where Christianity was true and one where it was false. In his essay, "Theology and Falsification," he uses the following parable, "The Parable of the Gardner," to make his point:
Once upon a time two explorers came upon a clearing in the jungle. In the clearing were growing many flowers and many weeds. One explorer says, "Some gardener must tend this plot." The other disagrees, "There is no gardener." So they pitch their tents and set a watch. No gardener is ever seen. "But perhaps he is an invisible gardener." So they set up a barbed-wire fence. They electrify it. They patrol with bloodhounds. (For they remember how H. G. Well's The Invisible Man could be both smelt and touched though he could not be seen.) But no shrieks ever suggest that some intruder has received a shock. No movements of the wire ever betray an invisible climber. The bloodhounds never give cry. Yet still the Believer is not convinced. "But there is a gardener, invisible, intangible, insensible, to electric shocks, a gardener who has no scent and makes no sound, a gardener who comes secretly to look after the garden which he loves." At last the Skeptic despairs, "But what remains of your original assertion? Just how does what you call an invisible, intangible, eternally elusive gardener differ from an imaginary gardener or even from no gardener at all?"But now Flew has other stories to tell. In his new book "There is a God: How the World's Most Notorious Atheist Changed His Mind," Flew turns his talents on those with whom he once agreed, including Richard Dawkins (who could use a few lessons in philosophical sophistication):
Let us begin with a parable. Imagine that a satellite phone is washed ashore on a remote island inhabited by a tribe that has never had contact with modern civilization. The natives play with the numbers on the dial pad and hear different voices upon hitting certain sequences. They assume first that it’s the device that makes these noises. Some of the cleverer natives, the scientists of the tribe, assemble an exact replica and hit the numbers again. They hear the voices again. The conclusion seems obvious to them. This particular combination of crystals and metals and chemicals produces what seems like human voices, and this means that the voices are simply properties of this device.It's nice when a prominent atheist comes over from the dark side. But it's particularly gratifying when it's the smartest one they've got.
But the tribal sage summons the scientists for a discussion. He has thought long and hard on the matter and has reached the following conclusion: the voices coming through the instrument must be coming from people like themselves, people who are living and conscious although speaking in another language. Instead of assuming that the voices are simply properties of the handset, they should investigate the possibility that through some mysterious communication network they are ‘in touch’ with other humans. Perhaps further study along these lines could lead to a greater understanding of the world beyond their island. But the scientists simply laugh at the sage and say, ‘Look, when we damage the instrument, the voices stop coming. So they’re obviously nothing more than sounds produced by a unique combination of lithium and printed circuit boards and light-emitting diodes.
In this parable we see how easy it is to let preconceived theories shape the way we view evidence instead of letting the evidence shape our theories…. And in this, it seems to me, lies the peculiar danger, the endemic evil, of dogmatic atheism. Take such utterances as ‘We should not ask for an explanation of how it is that the world exists; it is here and that’s all’ or “Since we cannot accept a transcendent source of life, we choose to believe the impossible: that life arose spontaneously by chance from matter’ or ‘The laws of physics are “lawless laws” that arise from the void — end of discussion.’ They look at first sight like rational arguments that have a special authority because they have a no-nonsense air about them. Of course, this is no more sign that they are either rational or arguments….
… I therefore put to my former fellow-atheists the simple central question: ‘What would have to occur or to have occurred to constitute for you a reason to at least consider the existence of a superior Mind?
Moving on now from the parable, it’s time for me to lay my cards on the table, to set out my own views and the reasons that support them. I now believe that the universe was brought into existence by an infinite Intelligence. I believe that this universe’s intricate laws manifest what scientists have called the Mind of God. I believe that life and reproduction originate in a divine Source.
Why do I believe this, given that I expounded and defended atheism for more than half a century? The short answer is this: this is the world picture, as I see it, that has emerged from modern science. Science spotlights three dimensions that point to God. The first is the fact that nature obeys laws. The second is the dimension of life, of intelligently organized and purpose-driven beings, which arose from matter. The third is the very existence of nature. But it is not this alone that has guided me. I have also been helped by a renewed study of the classical philosophical arguments.”