Here, again, we have the common error that Atheism seeks in some way to explain the ultimate cause of existence. And this in spite of continuous disclaimers that all search for a "first cause," or for a "cause of existence" is midsummer madness. The fault here, we suspect, is that both writers took their statement of Atheism, not from Atheistic writers but from their opponents. But it is none the less surprising that it was not recognised that both "a first cause" and an "ultimate cause of existence," are, strictly speaking, theistic questions. I do not mean that these questions may not suggest themselves to non-theists, but that when they are raised clearly and definitely they are seen to belong to a class of questions to which no rational answer is possible. To the Theist, however, the questions arise from his primary assumptions. His theory is one of final causes; his deity is postulated as the cause of existence, and he cannot give up the questions as hopeless without admitting his position to be indefensible. It is quite usual for the theist to propound problems which only arise on his own assumptions, and then call upon his opponents for answers to them, but there is no justification whatever for non-theists playing the same game. Atheism has nothing to do with final causes, and therefore is not concerned with defending its illogicalities. Theism is a doctrine of final causes, and in arguing that it is absurd to express an opinion upon the subject Professor Huxley was adding a good reason in support of the position he believed himself to be destroying.
Huxley's other objection to Atheism is that it perpetuates the absurdity of trying to prove there is no God. How far is that true? Or in what sense is it true? The danger in all discussion on this point lies in our taking it for granted that "God" conveys a definite and identical meaning to all people. But this is very far from being the case. What anyone means by "God" it is impossible to say until some further description has been given. When this has been done, and not until then, "God" may become the subject of affirmation or denial. Until then we are playing with empty words. By itself "God" means nothing. It offers the possibility of neither negation nor affirmation.