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In Hume's Abject Failure, philosopher John Earman argues that David Hume's famous maxim that no testimony is sufficient to establish that a miracle has occurred unless its falsehood would be more miraculous than the miracle itself is just a trivial tautology, namely that we should not believe a miracle claim unless the evidence makes it more probable than not. But even if this interpretation is correct, contemporary Christian apologists fail to satisfy Hume's purportedly obvious condition that it must be more probable that a miracle occurred than that it did not occur when they argue that the miraculous resurrection of Jesus probably occurred.

In Is God a Moral Monster? Making Sense of the Old Testament God, Paul Copan attempts a bold apologetic of the Judeo-Christian God's moral status. The so-called new atheists see the biblical God as a promotor of genocide, slavery, murder, rape, and other immoral acts. But the only serious objections to the biblical God's moral status are passages in which immoral acts are clearly done because of God's will, or are explicitly approved of by God. Even with this caveat, however, the Bible clearly prescribes immoral behavior that Copan cannot explain away in this fashion. Premarital sex is explicit grounds for divorce or execution of a wife, but not of a husband; rape warrants punishment when a married woman is raped, but not when an unmarried one is violated; the fathers of female victims of rape can refuse marriage to their rapist, but not the victims themselves; peoples who simply do not accept the dominant theology of Israel should be executed in war, making exception for the traumatized adolescent girls of conquered nations, whom Israelite soldiers can "spare" for themselves; and so on. In order to maintain his belief that Yahweh is morally perfect, Copan must explain away any Old Testament evidence of God's moral culpability in light of the more loving and inclusive New Testament passages. But this does not provide an objective examination of the biblical God's moral status, and thus will only appeal to Christians who are worried the about possibility that their God might be a moral monster.

Unlike historical writing, the New Testament Gospels read like ancient prose novelistic literature. Outside of Luke, the Gospel authors say nothing about any textual sources for Jesus that they consulted, and even Luke does not name, explain, or discuss the relevance of any historical sources. In fact, Luke only mimics historical prose for a few brief lines before merely venerating Jesus in the stories that he relates. None of the Gospel authors explain how they came to learn of the alleged events that they relate (though John claims an unnamed eyewitness disciple of Jesus that he probably invented). Instead, the Gospels narrate "events" from an all-knowing perspective that places them within a literary genre unlike that of actual historical works from antiquity. In this essay Matthew Wade Ferguson discusses ten important ways in which the Gospels fall short of the research, independent corroboration, methodology, and critical investigation typical of the historical writing of their time.

In a popular article about general arguments from evil against the existence of an all-powerful, all-knowing, and perfectly good God, William Lane Craig raises objections to such arguments that are consistent with those he earlier raised against Paul Draper's evidential pain-and-pleasure argument from evil in an oral debate with Draper in 1998. In this article Jeffrey Jay Lowder considers whether Craig's points have any force in rebutting Draper's writings on his pain-and-pleasure argument, ultimately concluding that they leave Draper's argument unscathed.

A little reflection will show that many religious beliefs and practices have absurd implications. This paper provides several examples of such absurdities and defends them against potential objections. Some of the moral absurdities considered include: the belief that an innocent person like Jesus could pay for the sins of wrongdoers; that God could be simultaneously tyrannical and loving; that a morally perfect God could create a maximally miserable place like Hell; that God wants to form loving relationships with us while simultaneously hiding from us; and that a loving heavenly father also wants us to genuinely fear him. In addition, it is absurd to believe that an all-knowing and all-powerful God needs people to do his work for him instead of doing it himself; that, despite knowing what is best for us, God nevertheless alter his plans in response to prayer; that a maximally good God would create a maximally evil being like Satan knowing Satan's evil nature ahead of time; or that there could be a genuine struggle between good and evil even though God has predetermined everything to happen exactly as he intends. The essay wraps up the discussion with an appendix on the absurdities generated by a divine command metaethics that maintains that there is nothing morally wrong with anything that God might do so long as God approves of his own actions, for God's approval (and his approval alone) automatically renders any action morally right.

An often overlooked religious criticism of biological evolution focuses on the alleged ethical consequences of accepting it, particularly increased immorality and harmfulness. In this essay Michael D. Reynolds describes and critiques one such criticism, that provided by biblical literalist John MacArthur and his historical forebears documented in Charles Sprading's Science Versus Dogma and Maynard Shipley's The War on Modern Science. MacArthur makes seven chief assertions about the ethical consequences of accepting evolution: (1) that naturalism and its acceptance of evolution removes the foundation of morality and causes immorality; (2) that accepting evolution prevents belief in spiritual things; (3) that acceptance of evolution entails that humans are no better than animals; (4) that conceding evolution robs human life of meaning or purpose; (5) that naturalism and its acceptance of evolution leads to nihilism; and that evolutionary concepts laid the groundwork for (6) Communist and (7) Nazi ideology. Reynolds concludes that MacArthur's assertions exemplify the rejection of rational, evidential thinking in favor of unquestioning credulity.

In Where the Conflict Really Lies, Alvin Plantinga maintains that any apparent conflict between science and classical Christian theism is superficial at best, and that the real conflict lies between science and the "quasi-religion" of naturalism. In fact, because there is evidence of biological and cosmological "fine-tuning," he claims, science may even provide evidence that God exists. In this review Richard M. Smith critiques what Plantinga has to say about three main topics: design arguments that purport to show a deep concord between science and theism, scientific challenges to theism from biological evolution and divine action in the world, and Plantinga's frontal assault on naturalism—that thinking would be impossible and cognition would be unreliable if naturalism were true.

In this paper Arnold T. Guminski examines the modal ontological argument based upon possible worlds semantics expounded by Alvin Plantinga and further developed and defended by William Lane Craig. In section A Guminski discloses the flawed underlying assumptions of this Plantinga modal ontological argument (PMOA). In section B he defends the "anti - Plantinga modal ontological argument - argument" (or anti-PMOA-argument) by showing that a maximally great being is not broadly logically possible. In section C Guminski shows that the anti-PMOA-argument is amply confirmed since the procedure used to construct the PMOA plausibly allows the construction of arguments relevantly similar to the PMOA, but inconsistent with it. Section D explains why that which is broadly logically possible/necessary ought to be distinguished from that which is metaphysically possible/necessary. Section E considers the plausibility of premise 1 of the PMOA according to the writings of other scholars.

If the values of the physical constants of our universe were even slightly different, life could not exist. Some have argued that the fact that life does exist thus provides strong evidence that God fine-tuned these values to allow life to emerge. According to the fine-tuning argument, the existence of a life-permitting universe is very improbable on naturalism, but not so on theism. However, we have no way of determining the probability or improbability of actualizing a life-permitting universe on naturalism, for we can only compare our universe against the infinitesimally small subset of other possible universes that have the same physical laws—not the infinite set of all other possible universes.

If any of a number of the universe's physical constants had been even slightly different, then life as we know it could not exist. According to the fine-tuning argument, the extreme improbability of the actual constants having, by chance, their uniquely life-permitting values suggests that they were "fine-tuned" by God to allow life to exist. But there are at least two fatal problems with the fine-tuning argument. First, if the fine-tuning argument's premises hold, then its conclusion does not, since a parallel "divine-pruning" argument yields the opposite conclusion using the exact same line of reasoning. Second, the fine-tuning argument wrongly assumes that the extreme improbability of a unique outcome's occurrence by chance in this lottery-like context implies that that outcome did not occur by chance. Both problems show that the fine-tuning argument does not justify theism or even supernaturalism more generally.

Karen Stollznow's God Bless America: Strange and Unusual Religious Beliefs and Practices in the United States teaches us quite a bit about fundamentalist Mormonism, Amish and Mennonite Protestantism, Pentecostal/Charismatic Christianity, Afro-Caribbean religions, exorcism and Satanism, Scientology, New Age spirituality, and Quakerism. But it also has countless substantive, stylistic, and even grammatical flaws, and it is doubtful that she succeeds in providing her intended "sensitive but factual" and appropriately critical portrayal of the groups that she discusses. But despite these flaws, it is informative enough, interesting enough, and occasionally perceptive enough to be worth reading.

The key premise of the fine-tuning argument for the existence of God is the alleged improbability of the physical constants taking on values that fall within the narrow life-friendly range. In this paper Aron Lucas examines whether this improbability alone is enough to ground a successful theistic argument from design. He concludes that the fine-tuning proponent is impaled on the horns of a trilemma: he can either reject the argument for having a false premise, reject it for being circular, or accept it at the cost of rejecting the moral argument for the existence of God.

(2015) One can readily find evidence of the low regard that various religions have for the disabled. Like religious misogyny (or “hatred of women”: see Kramer & Moore, 2002), prejudicial practices against the disabled often have doctrinal justification. In this essay I (a) cite scriptural sources for these attitudes, (b) describe some of the discriminatory […]

Atheistic Outreach Pro-Outreach Advice from an Agnostic Baptist Minister: Culture-Jamming Theistic Memes Effectively…but Respectfully (n.d.) by Anonymous “Culture jamming the theistic memes” is a perfectly legitimate enterprise if that is what one believes will make a positive difference in the world. Keep in mind, however, that it will be most successful reaching those not already […]

Many Christians maintain that, in principle, atheists can never "prove the negative" that God does not exist. But atheists often regard this objection as a mere quibble, counterclaiming that the burden of proof rests solely upon the believer who has claimed knowledge of a supernatural being. In "Proving a Negative" Richard Carrier argues that proving the nonexistence of God is actually relatively easy, making passing appeals to the role of evidence in epistemology and the presumed incoherence of Christian theology. But in taking this position Carrier has assumed a substantial burden of proof, a burden that his arguments fail to meet.

Misunderstanding the Burden of Proof (2019) by Richard Carrier (Off Site)

In this response to Don McIntosh's "Transcending Proof," Richard Carrier explains how McIntosh does not actually address the logic or arguments Carrier makes in his "Proving a Negative," and updates its logical structure to make the same point using Bayesian epistemology.

Theology professor Alister McGrath's Christian Theology: An Introduction is a clear and comprehensive theology textbook that is balanced, at least, when presenting conflicting Christian opinions. This review by Michael Reynolds from the perspective of a nonbeliever is not intended to be comprehensive, but focuses on McGrath's treatment of issues found to be incomplete or misleading, or otherwise his omissions of discussion (or even mention) of large and important topics within Christianity. Some of these topics include the pernicious effects of Christian theology on social progress (such as equal rights for men and women), the conflict between science and religion, Christianity's history of suppression of thought by imprisonment, torture, and murder, religious wars, and rationalization of the conquest of non-Christian cultures. In short, McGrath neglects a large swath of issues close to the heart of Christianity in a way that suggests that Christian theology is taught in order to promote a set of fictions.

Is God needed for life to be meaningful? Is it even conceivable that the meaning of life could be found in God? Would the existence of God, one way or the other, have any implications for the meaning of life at all? And what exactly do we mean by the meaning of life, anyway? This essay touches on these and related questions in order to elucidate the relationship between the existence of God and the meaning of life.

This paper makes the case for a logical inconsistency between the existence of evil or suffering and the existence of an eternal, omniscient, omnipotent, completely free, perfectly rational, and maximally good God. In essence, the paper argues that because God is maximally good, the reality existing before the creation of the natural world, consisting as it does only of God and perhaps morally neutral necessary things or necessarily coexisting things, will be maximally good. Furthermore, as a maximally good being, God would never introduce any evil or anything that could produce evil into existence, for that would only serve to make reality worse. But there is in fact evil in the world; therefore God does not exist. The paper considers several objections to the argument, but finds that none of them succeed.

Is atheism compatible with objective moral facts? In this paper Richard Schoenig defends a justifiable objective moral code based on seven principles comprising two general prescriptions. Schoenig goes on to argue that this basic ethical rationalism—and by extension, objective morality—does not depend on the existence of any supernatural being and is justified by the fact that all moral agents would have a greater chance of achieving more of their plans of life if they lived in a society that followed ethical rationalism rather than one that followed any other moral code. Consequently, the moral argument for theism from ethical objectivity is shown to be unsound, for it depends on the false premise that the only way to account for ethical objectivity is to posit the existence of a supernatural being who grounds it.

In "Religion and the Queerness of Morality," philosopher George Mavrodes contends that morality provides good grounds for adopting religious belief because in a world where religion fails, morality is odd or absurd. Since morality is not in fact odd or absurd in the actual world, Mavrodes argues, we do not live in a world where religion fails. This paper examines the claim that in a world where religion fails, morality is odd or absurd, and finds it to be unsubstantiated. Moreover, Mavrodes provides no grounds for thinking that morality is not in fact odd or absurd in the actual world, and it is plausible to think that it actually is.

In these slides for his opening statement in his debate with Michael Licona on July 1, 2012 at Antioch Temecula Church in Temecula, California, Robert Greg Cavin presents one of the strongest cases against the resurrection of Jesus ever presented, decisively refuting arguments for the Resurrection by prominent Christian apologists Timothy McGrew, Lydia McGrew, Richard Swinburne, William Lane Craig, Stephen T. Davis, Gary Habermas, Michael Licona, Norman Geisler, Josh McDowell, and Lee Strobel. Cavin makes three main contentions: (1) the prior probability of a supernatural resurrection of Jesus by God is so astronomically low that it has virtually no plausibility; (2) theorizing such a resurrection to explain the empty tomb and postmortem appearances of Jesus is ad hoc and devoid of nearly any explanatory power and scope; and (3) a far superior alternative theory can account for the empty tomb and postmortem appearances. In defending these three contentions, Cavin refutes sixteen myths perpetuated by Christians apologists about critics' objections to the Resurrection.

Many people hold on to supernatural beliefs because they feel that certain psychological needs could not be met without them—in particular, they feel that they would not be able to have any hope without such beliefs. However, nonbelief need not be the "recipe for despair" that it is often assumed to be; in fact, not only can it leave ample room for hope, but it can help people hope in a realistic, psychologically healthy way when it comes to important things in life. Because nonbelievers can hope for most of the things that people generally hope for, dispelling the myth that nonbelief is a recipe for despair can go a long way toward making nonbelief psychologically acceptable to those who might otherwise resist it.

In this paper Horia Plugaru argues that if the traditional theistic God were to exist, then there are strong reasons to think that there would exist only deities. If the argument succeeds, then God would have no rational grounds for creating our present world, which contains nondeities. But since the present world clearly exists, it follows that God does not exist. After offering a formal presentation of the argument, Plugaru defends its crucial first premise before responding to five potential objections to the argument.

Former Catholic priest and Boston Globe columnist James Carroll's Practicing Catholic enlightens us about the evolution of Catholic teachings on salvation for non-Catholics, the growing support for progressive Catholic attitudes under Pope John XXIII, and the reactionary backsliding that has occurred under John Paul II and Benedictus XVI (Joseph Ratzinger). But Carroll barely defends his own pro-life stance on abortion and ignores altogether the moderate position that Catholic liberals have defended for decades. In theology, his view that God is unknowable conflicts with his claim that evidence-transcendent faith can count as knowledge, and he never explains (without begging the question) how faith that willfully goes beyond available evidence can be cognitively rational, let alone constitute knowledge. Nevertheless, though his faith is not cognitively rational because it is not well-grounded in evidence, it may well be practically rational to the extent that it plays an important role in his own overall well-being.

In addition to evidential and logical arguments for atheism, there is a lesser-known third kind of argument. Modal arguments for atheism conclude that atheism is necessarily true on the basis of a mere possibility claim. This paper considers how modal arguments for atheism contribute to the philosophical defense of atheism, concluding that modal arguments for atheism either (a) positively support atheism or (b) at least undermine modal arguments for theism.

Surveys have found that many high school biology teachers in the United States either reject evolution, emphasize creationism or intelligent design over evolution in their courses, or refrain from discussing evolution in their courses altogether. But few surveys have examined the rate of acceptance of evolution among educators who teach courses other than high school biology. This paper aims to measure the level of acceptance of evolution among graduate students in a master's degree program in education, offering recommendations for similar future research.

This paper critiques a response to atheistic arguments from evil that has been called "skeptical theism." It starts by formulating a simple atheistic argument from evil and briefly justifying its two premises. Then it defends the argument against a skeptical theist's potential response. First, it indirectly defends the argument by arguing that skeptical theism is both intrinsically implausible and has problematic consequences, which makes it an unreasonable response. Second, it directly defends his argument by presenting arguments supporting its second premise. The paper concludes that skeptical theism does not undermine his argument.

Despite the power and influence of the Euthyphro dilemma, many apologists maintain that theism alone has the resources to account for objective moral properties. These authors dispute the commonly held view that the argument of the Euthyphro demonstrates that morality must be independent of God (especially as this argument is applied to theories that ground morality in the character of God as opposed to His commands). They argue in addition that regardless of the outcome of that debate, a nontheistic worldview is not compatible with belief in objective morality. In this paper I demonstrate that the argument that there is no viable atheistic account of the ground of morality depends upon the mistaken assumption that theism itself has the kind of moral theory that atheism allegedly lacks.

A Logical Argument from Evil and Perfection (2012) Luke Tracey The purpose of this paper is to advance an argument from evil against the existence of God as standardly conceived by philosophers of religion—that is, God conceived of as a perfect being. Because this argument is logical rather than evidential, I begin by framing it […]

In Chapter Four of Science, Confirmation, and the Theistic Hypothesis, Keith Parsons defends the dictum that extraordinary claims require extraordinary evidence as part of a general critique of miracle claims which aims to defend naturalism as a rational operating philosophy against potential defeaters. In this defense of miracle claims Don McIntosh argues, first, that for any unknown the burden of proof falls equally upon naturalists and supernaturalists; second, to repudiate all miracle claims in one fell swoop with a mere presumption of naturalism renders naturalism unfalsifiable and unscientific; and third, estimating the prior probability of miracles introduces an element of subjectivity that makes any general probabilistic argument against them suspect. These points leave open the possibility of confirming specific miracle claims on the basis of historical evidence and eyewitness testimony.