I’m having trouble figuring out what the Arizona Atheist is after in his critique of my Chapter 14 in True Reason: Responding to the Irrationality of the New Atheism. (You can read a version of that chapter here.)
He might be trying to show that my explanation was ad hoc. He mentioned something to that effect early on, but if that was his purpose, he didn’t carry it through. He proceeded to write as if trying to show that my explanation was incoherent, not ad hoc (made up or generated for no reason but to fill an explanatory gap).
He might be saying that miracles happen too often (according to Christian teaching) for science to work. That was the main subject matter of my chapter, so it would be a relevant complaint. He only refers to a very short list of miracles, however, so if that’s what he was after, it was a tepid attempt at best.
He might be saying that Christians’ purported prayer answers, if they were real, would indicate God interfering with the natural order too often for science to work. But that’s not likely, because the prayer answers he points to are not the sort of thing that undermine the regularity of nature.
He might be saying that Christians’ prayer answers are “mere coincidences or hallucinations” — in fact he does suggest that — but if that’s his complaint, he’s simply changing the subject. That’s an interesting question, but not one that has anything to do with my chapter in True Reason.
He might be saying that God has problems doing hard things. That seems to be what he’s after here, speakcing of providential (not miraculous) prayer answers:
If Gilson argues that an orderly universe is a necessity then these “miracles” would be a near impossibility and god [sic] wouldn’t intervene as often as he clearly seems to do in the lives of many of his believers.
I can’t imagine, though, why he would think near impossibilities pose any problem for God as Christians understand God. We
He might be saying that Christians believe God is really messing around with natural law most of the time:
Even the very basis of Christianity is premised on miracles, ie. the very violation of natural laws: creation of the world ex nihilo and Jesus being brought back to life after being dead as a door nail for three days.
There must be some confusion there, though, since it’s more than slightly difficult to see how God violated natural law by creating natural law (as creation ex nihilo indicates). And again, while Christianity is premised on miracles, he hasn’t said anything to establish that it’s premised on miracles so frequent that science won’t work.
Or he might be saying that I’ve made some mistake in proposing (as I did) that God made the universe orderly enough for humans to learn, understand, communicate, and be responsible for what we do:
Finally, the universe is much less orderly than he assumes and we have had a lot of difficulty understanding much of it. On the larger scale things appear to happen in a logical order and objects behave in an orderly manner. But once we move to the quantum level of the universe things get rather confusing and no longer behave as our rational minds would expect. This makes no sense on Gilson’s view because if god [sic] created the world in order for us to understand his creation and to “learn from experience,” then our many experiences and scientific observations would not conflict with our current understanding of the universe.
No, on the larger scale (the scale that’s relevant to my chapter in the book) things do not appear to happen “in a logical order and … in an orderly manner.” They do behave that way, except in the realm of personal freedom and choice. Quantum strangeness has no relevance to my point in that chapter. His premise here is flawed. But the biggest problem with that is that it’s a shot in the dark. He’s given no reason to suppose that his conclusion is true. If he tried he would fail, because there is no possible reason it could be true.
He might be trying to tell us that naturalism explains things supernaturalism does not. He says this quite explicitly, in fact. He doesn’t tell us what that has to do with the content of the chapter he’s supposedly critiquing, though; nor does he enlighten us on why he thinks it relevant that “The laws of nature have never been shown to change. Most acts of the supernatural have perfectly natural explanations today.”
He does go on to add, “… which leaves less and less room for the Christian god [sic] to hide,” but again, there’s no indication of how that has anything to do with a chapter refuting Krauss’s argument that if science works then there must not be a God involved in nature. It’s another topic; an interesting one, but what it’s doing here in this location, I don’t know.
Now, if I felt the freedom to wander around and touch on multiple flaws in atheism, I could do so, just like he has with theism. I could go into detail on ways the Arizona Atheist missed the mark with his ad hoc accusation, his misunderstanding of the place of miracles and providence in Christianity, his demeaning view of Christians (with our “coincidences or hallucinations,” as if we can’t muster together the brain cells to think about such possibilities), his small view of a God who can’t do hard things, his mistaken view of God’s sovereign, ongoing relation to his creation, even his view of quantum physics.
If I did that, I would at least be responding to something he had said.
But rather than going into all that, I’ll just leave it at wondering, what is the Arizona Atheist after?