Ants and the Atheists

Aizaz Baqir
3 min readAug 4, 2024

Sometimes ago I came across a question about the origins of God or rather where did God originate or come from. It is an old question and people have been debating about existence of a Creator since aeons. However, according to Wikipedia, the Western tradition of philosophical discussion of the existence of God began with Plato and Aristotle, who made arguments for the existence of a being responsible for fashioning the universe, referred to as the demiurge or the unmoved mover, that today would be categorized as cosmological arguments.

Regardless, laymen’s debate usually revolves around such questions as:

‎Does God exist?

Is there evidence for the existence of God?

If God exists, why does He allow evil or suffering”

And one can find a wide variety of arguments for and against the existence of God that can be categorized as logical, empierical, objetive, subjective, metaphysical etc.

However, the question that was put before me is being reproduced here:

“If God created everything then who created God?”And my answer was that God has always existed and as He is the ultimate or final cause, He does not need to be created.

Here is my answer:

“This is a stupid question that might lead to an innumerable chain of other questions, such as:

If x created God, then who created x?

If Y created x then who created y?

If Z created y then who created z?

and so on and so forth….

Moreover, it is also like asking what comes before “A” or after “Z.”

Can anyone answer this?

Regardless, we must also know that God exists beyond this time and space and thus He is the final cause.

Moreover, according to Aristotle:

He (God) is immaterial and not in space. Instead, He moves (or exists) it in a non-physical way — by being an object of attraction or desire. God is thus efficient cause by being a final cause. His own activity, being that of a purely immaterial being, must be an activity of thought that has itself as an object. Any lesser object would be a degradation of His divinity, and a changeable object of thought would entail a change in the thinker. “Its thinking,” Aristotle concludes enigmatically, “is thinking on thinking.” (Noesis noeseos). God is absolute self-consciousness.”

However, this answer didn’t appeal to atheists as they are always demanding “A Solid/Scientific Argument” like four blind men who were curious about the shape and form of an “elephant” when they heard that such an animal exists.

One atheist, while disdainfully rejecting my argument even attacked Aristotle by saying that Aristotle’s argument was a “bullshit” and proves nothing about the existence of God.

This made me realize that atheists are like ants who can swarm up the insides of an elephant’s nostrils or trunk, but they can never know that there is an elephant.

Image credit: https://www.pinterest.com

According to a study ants can comprehend only other ants. But they don’t or can’t comprehend any other animal(s) or living beings, let alone an elephant. Neither can they know that there are around or more than 12000 species of them and that their population is believed to be 20 quadrillion.

Thus atheists are even more ignorant than four blind men who, at least, knew that there is something like an elephant though beyond their comprehension.

Conclusion

If one can make “ants” realize that elephant exists and what it looks like or what characteristics does it have, we can then also convince an atheist that there exists a God who is “Omnipresent,” “Omnipotent,” “Omniscient” and also “Omnibenevolent” as He allows evil ore suffering for a purpose.

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Footnotes:

i)https://news.ycombinator.com/item?id=38910290#:~:text=hence%2C%20ant%20in%20a%20strict,that%20somehow%20happens%20to%20it.

ii) https://heptapolis.com/en/aristotles-concept-of-god/

iii) https://www.nationalgeographic.com/animals/invertebrates/facts/ants

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Aizaz Baqir
Aizaz Baqir

Written by Aizaz Baqir

I am a freelance writer and translator based in Multan, Pakistan having interests in reading, writing, travelling and social services.

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