Authors | Alister McGrath Joanna Collicutt McGrath |
---|---|
Country | United Kingdom |
Language | English |
Subject | Religion |
Publisher | Society for Promoting Christian Knowledge |
Publication date | 15 February 2007 |
Media type | |
Pages | 75 |
ISBN | 978-0-281-05927-0 |
The Dawkins Delusion? Atheist Fundamentalism and the Denial of the Divine is a book by the theologian Alister McGrath and the psychologist Joanna Collicutt McGrath. It is written from a Christian perspective as a response to arguments put forth in The God Delusion by Richard Dawkins. The work was published in the United Kingdom in February 2007 by the Society for Promoting Christian Knowledge [1] and in the United States in July 2007.
McGrath criticizes Dawkins for what he perceives to be "a dogmatic conviction" to "a religious fundamentalism which refuses to allow its ideas to be examined or challenged." [2]
He objects to Dawkins' assertion that faith is a juvenile delusion, arguing that numerous reasonable persons chose to convert as adults. He cites himself and Antony Flew as two specific examples. Like Dawkins, McGrath rejects William Paley's watchmaker analogy as specious. To express his true feelings on the subject of irreducible complexity, McGrath instead cites the work of Richard Swinburne, remarking that the capacity of science to explain itself requires its own explanation – and that the most economical and reliable account of this explanatory capacity lies in the notion of the monotheistic God of Christianity. [3] When considering the subject of Aquinas' Quinque viae , to which Dawkins devotes considerable attention, McGrath interprets the theologian's arguments as an affirmation of a set of internally consistent beliefs rather than as an attempt to formulate a set of irrefutable proofs.
McGrath proceeds to address whether religion specifically conflicts with science. He points to Stephen Jay Gould's supposition of non-overlapping magisteria (NOMA) as evidence that Darwinism is as compatible with theism as it is with atheism. With additional reference to the works of Sir Martin Rees, Denis Noble, and others, McGrath advocates a modified version of NOMA which he terms "partially-overlapping magisteria". He posits that science and religion co-exist as equally valid explanations for two partially overlapping spheres of existence, where the former concerns itself primarily with the temporal, and the latter concerns itself primarily with the spiritual, but where both can occasionally intertwine. [4] McGrath confirms his position by noting that some prominent scientists are also theists (or at least sympathetic to theism, in Davies' case), pointing specifically to Owen Gingerich, Francis Collins, and (atheist but critical of new atheism) Paul Davies as examples.
McGrath criticizes Dawkins' portrayal of religion as both an evolutionary by-product and as a memetic virus. McGrath examines Dawkins' use of Bertrand Russell's teapot analogy as well as the basics of Dawkins' theory of Memetics. McGrath criticizes Dawkins for referencing Sir James Frazer's The Golden Bough as an authority on anthropology, as he considers the work to be more of "a highly impressionistic early work" than a serious text. McGrath also points to Dawkins' lack of training in psychology as indicative of an inability to address the most important questions of faith.
Quoting Dawkins' description of the Old Testament God as "a petty, unjust ... capriciously malevolent bully", McGrath counters that he does not believe in such a god and knows no one personally who does. Setting aside Dawkins' remarks, McGrath instead points to Jesus and the New Testament as superior examples of the true nature of Christianity. "Jesus", McGrath argues, "... was the object, not the agent, of violence". McGrath suggests that "far from endorsing 'out-group hostility', Jesus commanded an ethic of 'out-group affirmation' and Christians may certainly be accused of failing to live up to this command. But it is there, right at the heart of the Christian ethic". He believes that Dawkins is right when he argues that it is necessary to critique religion, and right to demand that there be an external criterion for interpreting texts; but argues that Dawkins appears unaware that religions and their texts possess internal means of reform and renewal, and that Dawkins seems unaware of the symbolism of several of the Bible passages which he quotes. [5] McGrath cites the works of numerous authors, including Kenneth Pargament, Harold G. Koenig, and Terry Eagleton, to demonstrate how closely he feels religious faith to be tied to well-being.
The Dawkins Delusion? concludes with the suggestions that belief in God has "rebounded", that Dawkins' work is more theatre than scholarship, and that The God Delusion denotes little more than "panic" on the part of non-believers.
Publishers Weekly remarked,
... Dawkins's The Blind Watchmaker remains the finest critique of William Paley's naturalistic arguments for deism available ... [but] he can no longer say that Tertullian praised Christian belief because of its absurdity or that religion necessarily makes one violent. The McGraths are frustrated, then, that Dawkins continues to write on the a priori, nonscientific assumption that religious believers are either deluded or meretricious, never pausing to consider the evidence not in his favor or the complex beliefs and practices of actual Christians. [6]
Jeremy Craddock, a former forensic biologist who is now a vicar, writes in the Church Times that the McGraths "attend rationally to evidence, and present their findings unemotionally to answer The God Delusion ... and make many justified criticisms." He adds that "Dawkins asserts that God is so improbable that he cannot exist, and that, if he did, he would need explaining ..." But Craddock believes that Dawkins contradicted himself by asserting that the fine tuning of the universe (the seemingly arbitrary values for such constants as the masses of the elementary particles, upon which the universe as we know it depends) needs no such explanation. Craddock concludes, "I am sad that Dawkins, once my hero, has descended to unscientific nonsense. McGrath makes much more sense." [7]
Bryan Appleyard in the New Scientist says
Whatever else ... The God Delusion may have achieved, it has inspired very grand refutations. Impressive essays by ... Marilynne Robinson, ... Terry Eagleton and ... H. Allen Orr set out to tell Dawkins how wrong he is. Now enter Alister McGrath ... [whose] extended essay covers some similar ground to the others, notably in analysing the extent of Dawkins's ignorance of theology. Of course, the point about that attack, from Dawkins's perspective at any rate, is that it is no attack at all.
Appleyard goes on to commend the book as "a fine, dense, yet very clear account, from [McGrath's] particular Christian perspective, of the full case against Dawkins." [8]
Anthony Kenny writes in the Times Literary Supplement that Dawkins is often more accurate than McGrath on historical theology. He gives an assessment of the debate between Dawkins and McGrath while arguing that both men fail to make the crucial distinction between belief in God and faith. He finds it hard to disagree with McGrath's conclusion that The God Delusion is more harmful to science than to religion because "most people have a greater intellectual and emotional investment in religion than in science." If forced to choose between them, as Dawkins insists they must, "it will be science that they will renounce". [9]
In a letter to The Times , Dawkins writes that McGrath "has now published two books with my name in the title" and wonders whether the professor intended to build a career by "riding on [his] back". [10] McGrath also published Dawkins' God .
Responding to the charge that he is "dogmatic", Dawkins writes that scientists "...are humble enough to say we don't know". Of McGrath himself, Dawkins remarks,
He's signed up to the Nicene Creed. The universe was created by a very particular supernatural intelligence who is actually three in one. Not four, not two, but three. Christian doctrine is remarkably specific: not only with cut-and-dried answers to the deep problems of the universe and life, but about the divinity of Jesus, about sin and redemption, heaven and hell, prayer and absolute morality. And yet McGrath has the almighty gall to accuse me of a "glossy", "quick fix", naive faith that science has all the answers.
Other theologies contradict his Christian creed while matching it for brash over-confidence, based on zero evidence. McGrath presumably rejects the polytheism of the Hindus, Olympians and Vikings. He does not subscribe to voodoo, or to any of thousands of mutually contradictory tribal beliefs. Is McGrath an "ideological fanatic" because he doesn't believe in Thor's hammer? Of course not. Why, then, does he suggest I am exactly that because I see no reason to believe in the particular God whose existence he, lacking both evidence and humility, positively asserts? [10]
Dawkins interviewed McGrath for his television documentary, Root of All Evil?, which first aired in January 2006 but did not include the interview in the final cut. The interview was included in a DVD set offered for sale on Dawkins's website at one point. [11]
Faith and rationality exist in varying degrees of conflict or compatibility. Rationality is based on reason or facts. Faith is belief in inspiration, revelation, or authority. The word faith sometimes refers to a belief that is held in spite of or against reason or empirical evidence, or it can refer to belief based upon a degree of evidential warrant.
Faith, derived from Latin fides and Old French feid, is confidence or trust in a person, thing, or concept. In the context of religion, faith is "belief in God or in the doctrines or teachings of religion". According to Merriam-Webster's Dictionary, faith has multiple definitions, including "something that is believed especially with strong conviction," "complete trust", "belief and trust in and loyalty to God", as well as "a firm belief in something for which there is no proof".
Richard Dawkins is a British evolutionary biologist and author. He is an emeritus fellow of New College, Oxford, and was Professor for Public Understanding of Science in the University of Oxford from 1995 to 2008. His 1976 book The Selfish Gene popularised the gene-centred view of evolution, as well as coining the term meme. Dawkins has won several academic and writing awards.
"Viruses of the Mind" is an essay by British evolutionary biologist Richard Dawkins, first published in the book Dennett and His Critics: Demystifying Mind (1993). Dawkins originally wrote the essay in 1991 and delivered it as a Voltaire Lecture on 6 November 1992 at the Conway Hall Humanist Centre. The essay discusses how religion can be viewed as a meme, an idea previously expressed by Dawkins in The Selfish Gene (1976). Dawkins analyzes the propagation of religious ideas and behaviors as a memetic virus, analogous to how biological and computer viruses spread. The essay was later published in A Devil's Chaplain (2003) and its ideas are further explored in the television programme, The Root of All Evil? (2006).
"God of the gaps" is a theological concept that emerged in the 19th century and revolves around the idea that gaps in scientific understanding are regarded as indications of the existence of God. This perspective has its origins in the observation that some individuals, often with religious inclinations, point to areas where science falls short in explaining natural phenomena as opportunities to insert the presence of a divine creator. The term itself was coined in response to this tendency. This theological view suggests that God fills in the gaps left by scientific knowledge, and that these gaps represent moments of divine intervention or influence.
Alister Edgar McGrath is a Northern Irish theologian, Anglican priest, intellectual historian, scientist, Christian apologist, and public intellectual. He currently holds the Andreas Idreos Professorship in Science and Religion in the Faculty of Theology and Religion, and is a fellow of Harris Manchester College at the University of Oxford, and is Professor of Divinity at Gresham College. He was previously Professor of Theology, Ministry, and Education at King's College London and Head of the Centre for Theology, Religion and Culture, Professor of Historical Theology at the University of Oxford, and was principal of Wycliffe Hall, Oxford, until 2005.
The Root of All Evil?, later retitled The God Delusion, is a television documentary written and presented by Richard Dawkins in which he argues that humanity would be better off without religion or belief in God.
Criticism of atheism is criticism of the concepts, validity, or impact of atheism, including associated political and social implications. Criticisms include positions based on the history of science, philosophical and logical criticisms, findings in both the natural and social sciences, theistic apologetic arguments, arguments pertaining to ethics and morality, the effects of atheism on the individual, or the assumptions that underpin atheism.
Keith Ward is an English philosopher and theologian. He is a fellow of the British Academy and a priest of the Church of England. He was a canon of Christ Church, Oxford, until 2003. Comparative theology and the relationship between science and religion are two of his main topics of interest.
In monotheistic belief systems, God is usually viewed as the supreme being, creator, and principal object of faith. In polytheistic belief systems, a god is "a spirit or being believed to have created, or for controlling some part of the universe or life, for which such a deity is often worshipped". Belief in the existence of at least one god is called theism.
The God Delusion is a 2006 book by British evolutionary biologist and ethologist Richard Dawkins. In The God Delusion, Dawkins contends that a supernatural creator, God, almost certainly does not exist, and that belief in a personal god qualifies as a delusion, which he defines as a persistent false belief held in the face of strong contradictory evidence. He is sympathetic to Robert Pirsig's statement in Lila (1991) that "when one person suffers from a delusion it is called insanity. When many people suffer from a delusion it is called religion." In the book, Dawkins explores the relationship between religion and morality, providing examples that discuss the possibility of morality existing independently of religion and suggesting alternative explanations for the origins of both religion and morality.
Dawkins' God: Genes, Memes, and the Meaning of Life is a book by Alister McGrath, a theologian who is currently Professor of Historical Theology at Oxford University. The book, published in 2004, with a second edition in 2015, aims to refute claims about religion made by another well-known professor at Oxford, Richard Dawkins. McGrath's book does not seek to demonstrate how Dawkins’ claims differ from Christianity, rather, it argues that Dawkins' arguments fall far short of the logical and evidence-based reasoning that Dawkins himself espouses.
The Ultimate Boeing 747 gambit is a counter-argument to modern versions of the argument from design for the existence of God. It was introduced by Richard Dawkins in chapter 4 of his 2006 book The God Delusion, "Why there almost certainly is no God".
The argument from religious experience is an argument for the existence of God. It holds that the best explanation for religious experiences is that they constitute genuine experience or perception of a divine reality. Various reasons have been offered for and against accepting this contention.
A Scientific Theology is a set of three books by Alister McGrath that explores the parallels between the working assumptions and methods of Christian theology and those of the natural sciences. Scientific Theology is also the "running title" of the project which gave rise to the trilogy. The work is preceded by three volumes that McGrath describes as "landmarks" in the development of his scientific theology: The Genesis of Doctrine: A Study in the Foundations of Doctrinal Criticism, The Foundations of Dialogue in Science and Religion and Thomas F. Torrance: An Intellectual Biography. The trilogy was later summarised in The Science of God. McGrath is working on a "scientific dogmatics" which will deal with the content of Christian theology following the method developed in the trilogy.
The Trouble with Atheism is an hour-long documentary on atheism, presented by Rod Liddle. It was broadcast on Channel 4 in Britain in December 2006. The documentary focuses on criticising atheism for its perceived similarities to religion, as well as arrogance and intolerance. The programme includes interviews with a number of prominent scientists, including atheists Richard Dawkins and Peter Atkins and Anglican priest John Polkinghorne. It also includes an interview with Ellen Johnson, the president of American Atheists.
God: The Failed Hypothesis is a 2007 non-fiction book by scientist Victor J. Stenger who argues that there is no evidence for the existence of a deity and that God's existence, while not impossible, is improbable.
Non-overlapping magisteria (NOMA) is the view, advocated by paleontologist Stephen Jay Gould, that science and religion each represent different areas of inquiry, fact vs. values, so there is a difference between the "nets" over which they have "a legitimate magisterium, or domain of teaching authority", and the two domains do not overlap. He suggests, with examples, that "NOMA enjoys strong and fully explicit support, even from the primary cultural stereotypes of hard-line traditionalism" and that it is "a sound position of general consensus, established by long struggle among people of goodwill in both magisteria." Some have criticized the idea or suggested limitations to it, and there continues to be disagreement over where the boundaries between the two magisteria should be.
The term New Atheism was coined by the American journalist Gary Wolf in 2006 to describe the positions of some atheist academics, writers, scientists, and philosophers of the 21st century. New Atheism advocates the view that superstition, religion, and irrationalism should not simply be tolerated. Instead, they should be criticised, countered, examined, and challenged by rational argument, especially when they exert strong influence on the broader society, such as in government, education, and politics. Major figures of New Atheism include Richard Dawkins, Sam Harris, Christopher Hitchens and Daniel Dennett, collectively referred to as the "four horsemen" of the movement, as well as Ayaan Hirsi Ali until her conversion to Christianity in 2023.