William Lane Craig has a piece on the Fox News website in which he claims to cut through all the slogans and refute all of the arguments of atheists to conclusively demonstrate the existence of his god. These must be real humdingers to wrap up the whole debate, so I read them…and now I have a few questions.

1.  God provides the best explanation of the origin of the universe.  Given the scientific evidence we have about our universe and its origins, and bolstered by arguments presented by philosophers for centuries, it is highly probable that the universe had an absolute beginning. Since the universe, like everything else, could not have merely popped into being without a cause, there must exist a transcendent reality beyond time and space that brought the universe into existence. This entity must therefore be enormously powerful. Only a transcendent, unembodied mind suitably fits that description.

But Mr Craig! Where’s the math? I know you don’t like any kind of evidence and are a being operating on pure logic, but you could at least provide the mathematical foundation for your assertion. You know your holy book just baldly states that a god did it, with no backing rationale, right? It makes for a very unsatisfactory explanation. There’s no meat to it.

And don’t you think it’s a bit of a leap to jump from a necessary first cause (which I don’t necessarily grant you) to the conclusion that it required an “unembodied mind”? Maybe it required an unembodied anus to poop out the universe, no brain needed.

2.  God provides the best explanation for the fine-tuning of the universe. Contemporary physics has established that the universe is fine-tuned for the existence of intelligent, interactive life.  That is to say, in order for intelligent, interactive life to exist, the fundamental constants and quantities of nature must fall into an incomprehensibly narrow life-permitting range.  There are three competing explanations of this remarkable fine-tuning: physical necessity, chance, or design. The first two are highly implausible, given the independence of the fundamental constants and quantities from nature’s laws and the desperate maneuvers needed to save the hypothesis of chance. That leaves design as the best explanation.

But Mr Craig! The universe isn’t finely tuned. The overwhelming bulk of it is inaccessible to us, and even on this one planet we inhabit, 70% is underwater, vast swathes are icy wastes or deserts, and those toasty warm damp tropics, which are otherwise paradisial, are heaven for parasites and diseases. You even admit this yourself when you say our nature requires an environment that falls within an “incomprehensibly narrow life-permitting range”. Do think that range is everywhere?

Also, without other universes to compare, you can’t claim that ours has optimal parameters. Don’t you also claim the existence of a heaven which is perfect? Therefore, we can obviously see that the Earth is a much inferior place.

3.  God provides the best explanation of objective moral values and duties. Even atheists recognize that some things, for example, the Holocaust, are objectively evil. But if atheism is true, what basis is there for the objectivity of the moral values we affirm? Evolution? Social conditioning? These factors may at best produce in us the subjective feeling that there are objective moral values and duties, but they do nothing to provide a basis for them. If human evolution had taken a different path, a very different set of moral feelings might have evolved. By contrast, God Himself serves as the paradigm of goodness, and His commandments constitute our moral duties. Thus, theism provides a better explanation of objective moral values and duties.

But Mr Craig! Atheists do have an objective source for morality: ourselves. I can strive to create a society which provides a good moral framework that makes me happy, keeps my family safe and productive, builds communities and nations that work cooperatively, and just generally makes life better for my species over the long run. I don’t need a god to do that. And besides, your god doesn’t provide moral guidance to anyone.

And yes, people can have different objective moral values. For instance, a person could decide that the well-being of a broader spectrum of organisms than just one species is an important value, and dedicate themselves to maintaining life everywhere it exists. I can respect that. It doesn’t take a god to acquire that moral code, just an appreciation of beauty and a greater empathy.

4.  God provides the best explanation of the historical facts concerning Jesus’ life, death, and resurrection.  Historians have reached something of consensus that the historical Jesus thought that in himself God’s Kingdom had broken into human history, and he carried out a ministry of miracle-working and exorcisms as evidence of that fact.  Moreover, most historical scholars agree that after his crucifixion Jesus’ tomb was discovered empty by a group of female disciples, that various individuals and groups saw appearances of Jesus alive after his death, and that the original disciples suddenly and sincerely came to believe in Jesus’ resurrection despite their every predisposition to the contrary. I can think of no better explanation of these facts than the one the original disciples gave:  God raised Jesus from the dead.

But Mr Craig! Does your god also provide the best explanation for how Mohammed flew to heaven on a winged horse, or how Odin lost his eye, the divinity embodied in every noodly appendage of the Flying Spaghetti Monster, how Breatharians can live without eating, or how the Amazing Randi did that really amazing card trick?

Does your god blind you to the possibility that there are better explanations? Say, that the entire story of the empty tomb was a legend invented well after the fact, or that if there were a tomb, a Roman surgeon had the body stolen for the purposes of his anatomical studies, or that a bear dragged the corpse away for a little snack? There are many simpler and explanations, and it seems to me to be a bit of a deficiency on your part that you can’t think of them.

5.  God can be personally known and experienced.  The proof of the pudding is in the tasting. Down through history Christians have found through Jesus a personal acquaintance with God that has transformed their lives.

But Mr Craig! Every god-believer claims that about their god, not just yours. Atheists do not deny that believers experience subjective psychological phenomena that can affect how they see the world. What we deny is that there is an objective, external super-being that is diddling their brains or making the moon orbit the Earth or making people healthy if they beg hard enough. You’re avoiding addressing the nature of the phenomenon that is “experienced”, which is ultimately the whole question, so your little essay completely misses the mark.

I guess I’m still an atheist.

Christopher Hitchens died two years ago today, so either obliviously (most likely) or with malice (not impossible), Salon has to run one of their New Atheist bashing pieces. It’s gotten ridiculously predictable. Their rule seems to be to find someone who simultaneously hates atheism, and doesn’t know a goddamn thing about it except for some fragmentary bits of third hand quotes they heard somewhere, and then let them babble.

This time, it’s Richard Rodriguez, illustrated with a photo of Richard Dawkins so that we might bother to read it. Come on, Salon, at least try: if the guy’s words are interesting enough to be worth an article, why are you splashing a photo of someone he dislikes front and center?

I could tell it was going to be awful from the first question.

So let’s start talking about “Darling” and we’ll get into some other things from there. You open and close this book with trips to the Middle Eastern desert taken after September 11. The social and physical aspects of the desert seem very important to you, for the origins of the three monotheistic religions. So I wonder if human history would have been different if the God of the Axial age had emerged not from theses parched deserts, but say, from a dark German forest or something.

Well, I think obviously we would have a different experience of nature. And maybe a different notion of what God expects from us; this is said as a believer, I should stress. It seems to me that a God who would reveal himself to Abraham in a place of such desolation is at least reminding us that our place on this Earth is temporary, and this is a place – a landscape – that reminds us of just how empty it is. The word desert comes from the notion of deserted; something was here and now it’s gone. What’s gone, of course, is the ocean; this was the bottom of the ocean. And this is a place of such rigor and difficulty that one stands in nature with an adversarial relationship.

So a softer, more sentimental God would have revealed himself on a lakeshore or in a forest. That would have been a very different experience. One of the things I’m asking of people, believers and unbelievers, is that we come to terms with place. The Semitic god has always been acknowledged to have broken through time. The eternal breakthrough of time at a specific moment. But we don’t talk about places much, partially because it is such a difficult thing to imagine that we are being called, by God, in a place of death.

Why do you assume that there is a god to appear? Maybe instead you should flip that around: this happens to be a myth conjured up by people who weren’t living in a lush tropical paradise. Rather than this nonsense about a desert god, talk about a desert people.

But even there, this guy is talking nonsense. Once upon a time, many millions of years ago, the Middle East was under water — before people existed. This fact has nothing to do with the origins of the term, nor did the people there historically have any awareness of their geological history (even now, there are many Christians and Jews and Muslims who would deny it).

I also have to wonder about this persistent myth of the parched desert, barren, empty, and desolate. The Abrahamic faiths rose out of a pastoral people; they raised sheep and goats. The land of the Tigris and Euphrates was a well-watered flood plain, and the Hebrews invaded Palestine, with its coastal plains where olives and fruit trees grew, with areas forested with cedars, and fertile valleys with lovely streams and cool shady forests. They were well aware of the bordering true deserts, but we’re taking about a place with a Mediterranean climate — where perhaps the desolate desert was a place with mythic resonance to them.

So here you have people talking amongst each other, playing up the frightful horrors of the desert, and bragging about how tough and mighty their ancestors were to have lived through it, and this myth is now perpetuated by every believer in the Abrahamic faiths on the planet. I think it’s like the idea of persecution in the Roman arena — mostly legend, with next to nothing to connect it to reality.

Furthermore, deserts are actually complex, interesting places. They may be inimical to us damp, squishy apes who like our swimming pools, but “empty” is the wrong word to use for them.

You want a desolation, look at the parking lot at a WalMart superstore. There’s hell on earth; I’d hate to meet the god conjured up by the people who dwell there.

But let’s cut to the chase: where’s this nugget of anti-atheism to justify Salon publishing this tripe?

You write about the “New Atheism” emerging from England, catching on here. How is it new and why does it seem like a dead end to you?

It seems to me that the New Atheism — particularly its recent gaudy English manifestations — has a distinctly neo-colonial aspect. (As Cary Grant remarked: Americans are suckers for the accent!) On the one hand, the New Atheist, with his plummy Oxbridge tones, tries to convince Americans that God is dead at a time when London is alive with Hinduism and Islam. (The empiric nightmare: The colonials have turned on their masters and transformed the imperial city with their prayers and their growing families, even while Europe disappears into materialistic sterility.) Christopher Hitchens, most notably, before his death titled his atheist handbook as a deliberate affront to Islam: “God Is Not Great.” At the same time, he traveled the airwaves of America urging us to war in Iraq — and to maintain borders that the Foreign Office had drawn in the sand. With his atheism, he became a darling of the left. With his advocacy of the Iraq misadventure, he became a darling of the right.

That’s it? Pathetic. And Salon, why are you taking the most shallow point in his interview and making the title all about it?

He’s heard of Dawkins and Hitchens…well, good for him. What about the other big proponents of the New Atheism, Dan Dennett and Sam Harris? No plummy accents there. Or Ayaan Hirsi Ali? Or as I try to remind everyone, Susan Jacoby or Annie Laurie Gaylor, who were talking up freethought years before Dawkins’ spectacular book, or David Silverman or David Niose or Hemant Mehta or me, even? You simply cannot define atheism by one live Brit and one dead one, even if your weird premise is that we’re atheists because we like their accents.

I’ve noticed often that anti-atheists look at us and try to define us by our leadership, which doesn’t exist…so they appoint one, containing whichever people are a convenient fit to whatever thesis they’re trying to advance. News to believers everywhere (and to some misguided atheists as well): there is no hierarchy, no atheist pope, no atheist bishops, and if someone tried to declare themselves head of all atheism, 90% of all atheists would immediately announce their rejection and tear them down. We have no holy book — there are atheists who dislike The God Delusion and God is Not Great, and even those of us who like them feel free to criticize bits and pieces, as well as the authors.

You can also knock individuals for their politics — I detest Hitchens’ and Harris’s conservative and militaristic ideas — but there aren’t any politics that define atheism as a whole. Most (but not all!) of us are politically progressive and looking to broaden the appeal of rational unbelief, so it’s very strange to see some outsider trying to pin membership in the New Atheism on Hitchens’ politics. Or his accent.

But then, consistency and reason aren’t things we should expect from someone described as “gay, deeply Catholic”. It seems to be a too frequent combination that leads only to muddled thinking.

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OK, Salon, you are now on notice. The latest edition to the front page? An article praising the simple lifestyle of the nunnery, illustrated with that photo on the right. Yeah, because attractive young women with carefully applied makeup personify Catholic austerity so well.

I know professors of English. I like professors of English, and can respect their work. But then some professors of English publish total rubbish like this, and it’s facepalm time.

Jesus’ resurrection: What really happened?

This scholar’s interpretation navigates between the perils of realism and fundamentalism

Read the whole thing, if you can stomach it. There’s no navigation at all; there’s nothing but totally credulous acceptance of much embellished legend, treated as if it were fact. Take the opening story, for example:

The burial of Jesus took place in haste, in keeping with Jewish law, as commanded in Deuteronomy 21:22-23: “And if a man have committed a sin worthy of death, and he be to be put to death, and thou hange him on a tree: His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day.” One can only imagine the eagerness of those who loved Jesus to remove his body from the cross, a position of extreme exposure and embarrassment, and to lay it gently in a crypt, safe from mocking Roman eyes. At last, the torture was over.

Having acquired permission to take charge of the body, Joseph of Arimathea wrapped it carefully in fine linens and, with the help of Nicodemus, put it in a crypt hewn from rock not far from the site of the execution on the outskirts of Jerusalem. Nicodemus had brought a mixture of embalming spices: aloes and myrrh.

“One can only imagine…” Yes, that is the one true phrase in the whole mess. It’s all built up out of imagination. We have no contemporary accounts of the death of this person, Jesus; we don’t even have reliable sources for the existence of the person at all. Yet here this Parini fellow is reciting speculative BS about how people were feeling during events that may not have happened at all.

Maybe, to Parini, navigating between realism and fundamentalism means avoiding both and dwelling on kitschy rose-colored portrayals of fantasy events?

Huge questions confront anyone thinking about Jesus. Did he really rise from the dead? Was there an actual Resurrection? If so, what would that look like? A large number of Christians throughout history have imagined a resuscitation, refusing to countenance the slightest hint that the Resurrection should be regarded as something beyond human understanding. I myself would argue this: life and death are mysterious, at best, and the membrane between the living and the dead is a porous one, perilously thin. Jesus rose from the dead, the scriptures say. I see no reason to doubt this. And yet a literalistic belief in the Resurrection cannot be, as many fundamentalist churches insist, the only important part of the “good news” of Christianity. The message of God’s love in operation in the world trumps everything and must be regarded as the necessary extension of the idea of rebirth, the social basis for true spiritual enlightenment. Nowhere more so than here does it matter that we find a proper balance between the literal and the figurative, giving full weight to the concrete meaning while relishing the mythic contours of the story.

He has no reason to doubt a magical account of a god-man rising from the dead 2,000 years ago? Really? No reason at all? Does he have a brain in his head? Perhaps I have no reason to believe that.

I can appreciate the difference between literal and figurative, like the difference between science and art, but sometimes there is no concrete meaning to balance, and the best answer is rejection of the nonsense, rather than wallowing in it.

We’re going to be seeing a lot of this pious bullshit in this month before Christmas, aren’t we?