Refutation of Anna Marie Perez
Here is Perez’s first paragraph:
Atheism is a religion. Atheists act like Dracula confronting a cross when faced with the fact that their beliefs rely solely on faith. They hate the word faith, even though it’s all they’ve got. They try to make the claim that their religion is based on science, although actual science doesn’t support their claims any more than science can prove the existence of God. When they are called out for having faith, they’ll say something like, “An absence of belief isn’t faith,” yet their claim of an absence of a belief is a lie.
Atheism is a religion in the same sense that baldness is a hair color, which is to say that atheism isn’t a religion at all. Although atheism, by itself, is not a religion; there can be atheistic religions. or example, I think some versions of Buddhism are atheistic, but I would definitely count Buddhism, in all of its forms, as a religion.
But let’s move onto her third sentence. Her third sentence is false. If she’s defining the word “faith” the same way as the Biblical book of Hebrews does (“confidence in what we hope for and assurance about what we do not see”), then she’s wrong to assume that “atheists,” without qualification, hope that no God or gods exist and that there is no afterlife. Yes, there are some atheists who hope for those things, but there are other atheists who hope for the opposite, and many more atheists who are indifferent. But if she’s defining the word “faith” to mean “belief without evidence” or even “belief against the (weight of the total) evidence,” then she’s mistaken.
Let’s start with some definitions:
naturalism (N) =df. The physical exists and, if the mental exists, the physical explains why the mental exists.
supernaturalism (S) =df. The mental exists and, if the physical exists, the mental explains why the physical exists.
Naturalism (N) and supernaturalism (S) are mutually exclusive: they cannot both be true. But they are not jointly exhaustive: they can both be false. To account for the possibility that both N and S are false, we can introduce a third, ‘catch-all’ option:
otherism (O) =df. Both N and S are false.
If N is true, then atheism is true by definition because N denies the existence of all supernatural beings, including God. So one way to defend atheism is to defend N. And one way to defend N is to present evidence which is more probable on the assumption that N is true than on the assumption that theism (T) is true. That is precisely what I am going to do here, by presenting twenty-five lines of evidence which are more probable on the assumption that N is true than on the assumption that T is true.
The universe–which may be defined as the sum total of all matter, energy, space, and time–exists. This fact is entailed by N: if N is true, then by definition the physical universe exists. But, although logically consistent with T, this fact is not entailed by T. If T is true, God could create the universe, but God could also choose not to create the universe. Thus, contrary to the claims of both the Leibnizian and kalam versions of the cosmological argument, the existence of the physical universe is more probable on N than on T.
In formal terms, the argument may be formulated as follows. If we let B be our background information; E be the existence of the universe; then the explanatory argument is as follows:
(1) E is known to be true, i.e., Pr(E) is close to 1.
(2) T is not intrinsically much more probable than N, i.e., Pr(|T|) is not much greater than Pr(|N|).
(3) Pr(E | N & B) =1 > Pr(E | T & B).
(4) Other evidence held equal, T is probably false, i.e., Pr(T | B & E) < 1/2.
2. The “Anti-Creation Ex Nihilo Argument”
This argument may be summarized as follows:
(1) Everything that had a beginning comes from pre-existing material.
(2) The universe had a beginning.
(3) Therefore, the universe came from pre-existing material.
Now I think it is far from certain that (2) is true. Let’s make a distinction between:
(2a) The expansion/inflation of the universe had a beginning.
(2b) The universe itself had a beginning, viz., the universe began to exist.
It appears that (2a) is accepted by the vast majority of cosmologists. So let’s assume not only that (2a) is true, but that we know (2a) is true with certainty. It doesn’t follow that (2b) is true. In fact, as far as I can tell, (2b) does not enjoy the same widespread consensus among cosmologists as (2a) does. So there is reasonable doubt about (2b). But (2), like its theistic counterpart in the kalam cosmological argument, requires that (2b) is true. Because there is reasonable doubt about (2b), there is also reasonable doubt about (2).
But what if both (1) and (2b) are true? In that case, it would follow that (3) is true. But (3) entails the universe was not created ex nihilo, viz., created from (absolute) nothing. The falsity of creation ex nihilo is entailed by N (and physical reality’s existence is factually necessary and uncreated), but extremely unlikely (if not impossible) on T (and physical reality was either created ex nihilo or created ex deo [out of the being of God]).
3. The Continuing Existence of Physical Reality
Some theists, most notably Aquinas, talk about God as the “sustaining cause” of the universe. The idea is that even if the universe were eternal, it would somehow still require God to “sustain” it in existence. If God did not exist or, if God did exist but chose not to continue sustaining the universe, the universe would somehow cease to exist. So T is not only compatible with God never creating the universe at all, but also with the possibility of God creating the universe and causing or allowing it to cease to exist.
In contrast, if N is true, then there exists no being or thing capable of knocking physical reality out of existence. (If a multiverse exists, maybe there is a physical process which can “knock” baby universes out of existence just as there might be a physical process which can bring baby universes into existence. But there would be no physical process capable of knocking the multiverse as a whole out of existence.)
Since physical reality’s continuing existence is entailed by N but not by S, this is additional evidence favoring N over T.
Humans do not enjoy a privileged position in the universe, either spatially or temporally. This fact is just slightly more probable on the assumption that N is true than on the assumption that T is true. Why? Because it is slightly more likely on T than on N, though unlikely on both, that there would be a reason why we would have a spatially or temporally privileged position (e.g., God’s desire to relate to us immediately after His creation of the universe rather than waiting billions of years, God’s desire to emphasize our importance to Him, etc.).
Notice that this argument does not entail the claim that we would expect human beings to have a privileged position in the universe if T is true. I, for one, don’t think we have an antecedent reason on T to expect that humans would have a privileged position in the universe. For all we know, if God exists, God may have created embodied moral agents throughout the universe. Indeed, for all we know, if God exists, God may have created embodied moral agents in an infinite number of physical universes!
Just as it is easy to imagine antecedent reasons on T why humans would have a privileged position (e.g., God’s desire to relate to us immediately after His creation of the universe rather than waiting billions of years, God’s desire to emphasize our importance to Him, etc.), it is also easy to imagine antecedent reasons on T why humans would not have a privileged position (e.g., God’s desire that the non-human scale of the universe be an illustration of the vastness of God Himself, God’s desire to increase the maximize the beauty of the universe, etc.). Let’s call the former set of reasons “privilege-supporting reasons” and the latter “privilege-defeating reasons.” Based solely on the content of T, we have no reason to assign different probabilities to privilege-supporting reasons and privilege-defeating reasons.
While the last paragraph shows that we have no reason to give either set of reasons greater weight than the other, the privilege-defeating reasons are compatible with God giving many (to say the least) non-privileged positions to humans, while there are so few privileged positions. Thus, the specific way in which humans have a non-privileged position in the universe is (slightly) more probable on N than on T, even if the non-privileged position of humans in the universe (generically speaking) is equally probable on both T and N.
So much of the universe is highly hostile to life, such as containing vast amounts of empty space, temperatures near absolute zero, cosmic radiation, and so forth. This more probable on N than it is on T.
6. The Unimpressiveness of Human Beings Compared to the Abilities of God
The omnipotence of God is taken for granted in the context of theistic arguments like the cosmological argument, the cosmic design argument (aka the misnamed ‘fine-tuning argument’), and arguments about alleged miracles. But the relationship of God’s omnipotence to his alleged creation or design of human beings is neglected. As Draper explains:
Or consider the fact that the most intelligent and most virtuous life form we know to exist is merely 20 human. While we are no doubt wondrous simians in many respects, given theism one might have expected something more impressive, something more worthy of the creative capacities and concerns of an omnipotent and omnibenevolent being.
So the unimpressiveness of human beings, relative to the abilities of God, is much more probable on N than it is on T.
To be sure, biological evolution is logically compatible with theism; God could have used evolution to create life. But if T were true, God could have also used many other methods to create life, methods which are impossible if naturalism is true. Here are just two examples. First, God could have created living things according to a literal interpretation of the Genesis chronology. Second, God could have created all things simultaneously, i.e., on the same “day,” in contradiction to a literal interpretation of the Genesis chronology. Both of these examples show that God, as an omnipotent being, was not required to use evolution in order to create life.
In contrast, if N is true, evolution pretty much has to be true. Furthermore, since T implies a metaphysical dualism, it is antecedently likely on T that minds are fundamentally nonphysical entities and therefore that conscious life is fundamentally different from nonconscious life. But this in turn makes it likely that conscious life was created independently of nonconscious life–that evolution is false. Thus, the scientific fact of biological evolution is more likely on the assumption that N is true than on the assumption that T is true.
Physical pain and pleasure plays the same biological role as other biological systems, i.e., physical pain and pleasure aid survival and reproduction. But from a moral point of view, the distribution of pain and pleasure appears random.
For example, consider the horrific suffering endured by someone who slowly burns to death while trapped at the top of a burning building, or the pain endured by someone dying from a terminal illness. Feeling pain while burning is generally useful because it alerts and motivates the organism to a direct threat to their survival. But such pain serves no biological use whatsoever in situations where the organism is unable to avoid death. And from a moral point of view, it is intrinsically bad that they have to experience such horrific suffering. In such cases, it would be better if they could “flip a switch” and turn off the biological structure(s) which make pain possible.
Likewise, consider the orgasmic pleasure experienced by male rapists. It’s generally useful for men to derive pleasure from orgasm because of the role it plays in reproduction. But if anything is morally bad, surely rape is. Once again, it appears that pain and pleasure play a biological role but are morally random. It’s as if certain gratuitous experiences of pain and pleasure occur only because the biological system isn’t ‘fine-tuned’ enough to prevent such experiences.
This is precisely what we would expect if N is true (and blind nature is indifferent to the moral value of pain and pleasure), but very, very much surprising if T is true (and there exists a God who would have both the means and the motive to have the morality and biology of pain and pleasure better aligned). If N is true, then all living things are the product of unguided evolution by natural selection; there seems to be no way for creatures to have evolved so that they only feel pain when it will aid survival. In contrast, if T were true, God could “fine tune” humans so that they experience pain only when it is necessary for some greater good. If God did exist, what possible reason could He have for allowing people trapped in burning buildings or people with terminal illnesses to endure such agonizing pain until they finally die? The chances that such a reason would intersect with the biological goal of survival is pretty slim. Thus, the biological role of pain and pleasure is much more likely on N than on T.
If there is a single theme unifying the history of science, it is that naturalistic (i.e., non-supernatural) explanations work. The history of science contains numerous examples of naturalistic explanations replacing supernatural ones and no examples of supernatural explanations replacing naturalistic ones. Indeed, naturalistic explanations have been so successful that even most scientific theists concede that supernatural explanations are, in general, implausible, even on the assumption that theism is true. Such explanatory success is antecedently more likely on N–which entails that all supernaturalistic explanations are false–than it is on T. Thus the history of science is some evidence for N and against T.
Scientific evidence shows that human consciousness and personality are highly dependent upon the brain. In this context, nothing mental happens without something physical happening. That strongly implies that the mind cannot exist independently of physical arrangements of matter. In other words, we do not have a soul. And this is exactly what we would expect if N is true. But T predicts the opposite. First, if T is true, then God is a disembodied mind; God’s mind is not in any sense dependent on physical arrangements of matter. Second, if T is true, then souls or, more generally, minds that do not depend on physical brains, are a real possibility. It is no coincidence that theists have traditionally believed in the existence of other supernatural persons, besides God, who also have disembodied minds, e.g., angels and demons. For these reasons, then, it is hardly surprising that until neuroscience discovered the dependence of the mind upon the brain, all or virtually all theists were dualists. It was not until after these discoveries were made, were theists forced to reexamine their dualism and consider ad hoc hypotheses like dualist-interactionism instead. But if nothing mental happens without something physical happening, that is evidence against both the existence of souls and the existence of any being who is supposed to have a unembodied mind, including God. Therefore, the physical nature of minds is unlikely if T is true, but what we would expect if N is true.
11. Neurological Basis for Moral Handicaps
In many cases, our ability to choose do morally good actions depends upon our having properly functional emotional capacities, especially empathy, i.e., our ability to identify what someone else is thinking or feeling and to respond to their thoughts and feelings with an appropriate emotion. We now know, thanks to the relatively new discipline of neuroscience, that certain brain abnormalities cause people to experience less or even no empathy. For example, violent psychopaths may know in some abstract sense that their behavior is morally wrong, but utterly lack the affective capacity for empathy which enables them to understand the impact of their actions on others’ feelings.
While T is compatible with a neurological basis for moral handicaps, the fact that at least some moral handicaps can be explained neurologically is much more probable on N than on T. If T is true, then that means both
(a) God creates some human beings with moral handicaps that are not the result of the freely chosen actions of any human being;
(b) These moral handicaps make it more likely that they will harm others.
What moral justification would God have for allowing both (a) and (b) to obtain? This seems utterly surprising and completely random from a theistic, moral point of view, but precisely what we would expect on N (and blind nature is indifferent to the moral consequences of brain abnormalities).
Only a fraction of living things, including the majority of sentient beings, thrive. In other words, very few living things have an adequate supply of food and water, are able to reproduce, avoid predators, and remain healthy. An even smaller fraction of organisms thrive for most of their lives, and almost no organisms thrive for all of their lives. If naturalistic evolution is true, this is what we would expect. If all living things are in competition for limited resources, then the majority of those organisms will not survive long enough to thrive. Moreover, even those organisms that do thrive for much of their lives will, if they live long enough, deteriorate. However, if T is true, why would God create a world in which all sentient beings savagely compete with one another for survival? Does anyone really believe that this could be morally justified? The fact that so few sentient beings ever flourish is more likely on N than on T.
Humans are effectively self-centered; our tendency to behave in self-centered ways is usually much stronger than any tendency to behave in selfless ways. These selfless or altruistic behaviors can be divided into two types: kin altruism and non-kin altruism.
As Purdue University philosopher Paul Draper has argued, the mixture of moral goodness and moral badness we find in Homo sapiens is easy to explain on Darwinian naturalism. The Darwinian naturalist explanation for our overwhelming tendency towards self-centered behavior is obvious. Kin altruism is also easy to explain: behaviors that promote the survival and reproduction of my kin make it more probable that my genes will be inherited by future generations. Non-kin altruism is weaker than kin altruism and also absent more often than kin altruism. Given that kin altruism exists, this pattern or distribution is exactly what we would expect on Darwinian naturalism.
On T, either God created humans directly (special creation) or indirectly (Darwinian theism or theistic evolution). Since God is omnipotent and omniscient, He could create humans without making them inherently self-centered. Since God is morally perfect, He would have good moral reasons for creating altruistic humans. Furthermore, He would not create inherently self-centered humans unless He had a morally sufficient reason for doing so. So given that humans are inherently self-centered, T entails both that God is not constrained by biological goals like survival and reproduction (and hence does not need to create human beings who are inherently self-centered) and that He had a morally sufficient reason for doing so. And that’s a really big coincidence that Darwinian naturalism doesn’t need.
14. Triumph and Tragedy
There are three additional facts about good and evil which favor N over T.
First, to paraphrase Paul Draper, our world contains much horrific suffering and relatively little glorious pleasure. As he puts it, “Indeed, triumph is the exception and tragedy the rule on our planet, where the deepest and the best aspirations of human beings are routinely crushed by a variety of circumstances beyond their control.”
Second, horrific suffering often destroys a person, at least psychologically, and prevents them from growing morally, spiritually, and intellectually.
Third, many people do not seem to feel God’s comforting presence during tragedies. Just as loving parents would, say, comfort a child undergoing chemotherapy, we would expect a loving God to comfort human beings who suffer as the result of tragedies. If T is true, then God loves his creatures and wants all of his creatures to love Him in return. However, many people find it hard to love God when they do not understand the reasons for their suffering and God seems so far away. In other words, even if God has a reason for allowing tragedies, He could still comfort victims of suffering so that they know He loves them. Yet there are many victims of tragedies who report not feeling God’s comforting presence. This is not at all what we would expect if T were true. However, if N is true, we would expect victims of tragedies not to experience God’s comforting presence for the simple reason that there is no God. Thus, God’s silence in the face of tragedies is much more probable on N than on T.
Now, ask yourself: if God exists, why is there so much horrific suffering and so little glorious pleasure? Even after thousands of years of theological reflection, theistic philosophers still have no idea. They just assume that there must be a reason for God allowing evil. For example, Alvin Plantinga, one of the most influential theistic philosophers of our time, admitted, “Many of the attempts to explain why God permits evil … seem to me shallow, tepid, and ultimately frivolous.” Naturalists, on the other hand, have a plausible explanation: there is no all-good, all-powerful, all-knowing being to intervene. Therefore, facts about triumph and tragedy are much more likely on N than on T.
Of course, it’s logically possible that God has a reason for allowing tragedies, a reason we humans do not understand. But it’s also logically possible–and no less likely–that God has extra reasons for preventing tragedies, reasons we also do not understand.
15. Ethical Disagreement
The philosophical discipline of ethics is notorious for its controversy. Not only do philosophers disagree over general ethical theory (such as utilitarianism vs. deontological ethics), they also genuinely disagree about the morality of specific acts, like war, abortion, the death penalty, gun control, and sexual behavior.
The problem is not just that people disagree about morality. The problem is also that theists, including Christians, disagree about morality. Now this tends to be very awkward for the Christian. A Christian, at least if he admits there is genuine ethical disagreement, has to believe both that God wants humans to behave morally and that He has left them in the dark about whether specific kinds of behavior are morally acceptable.
On B, however, there is no God, just impersonal nature. And impersonal nature gives us even less reason to expect moral agreement than T does. So ethical disagreement is more probable on N than on T.
Not only is there ethical disagreement in modern times, but there is ethical disagreement across different time periods throughout human history. To cite just one example: slavery was once widely considered moral, whereas it is now widely considered massively immoral. Ethical relativists will cite this phenomenon as evidence that morality is relative to culture, while moral objectivists interpret this same fact as evidence of moral progress.
If T is true, why aren’t there “moral prophets” in the sense that they clearly perceive objective moral truths which are ahead of their time, such as someone 2,000 years ago declaring that slavery, misogyny, and homophobia are wrong? Why do we instead observe moral progress? For example, why did much of humanity, for most of human history, believe that slavery was morally acceptable? What possible moral justification could God have for allowing people, on such a massive scale, to have mistaken moral beliefs about so many things?
If we make an analogy between God and human parents, believing in T and moral progress is analogous to a human parent letting children believe that it’s okay to, say, hit other people, until the children grow up to become teenagers, at which point the children “discover” that assault is not so morally acceptable after all. Since a good human parent would never do this, why would a good God do this?
In contrast, if N is true, blind nature is indifferent to whether people have correct moral beliefs. Thus, moral progress and the lack of moral prophets is more likely on N than on T.
There are people who do not believe that God exists. At least some of those people are “nonresistant” nonbelievers—that is, their nonbelief is “not in any way the result of their own emotional or behavioral opposition towards God or relationship with God or any of the apparent implications of such a relationship.” Such nonbelievers are open to having a relationship with God—in fact, they may even desire it—but are unable to have such a relationship.
Given that human beings exist, the fact that some of them are nonresistant nonbelievers is much more probable on the assumption that N is true (and blind nature is indifferent to religious belief) than on the assumption that T is true (and there exists a perfectly loving God who would ensure that a meaningful relationship was always available to those He loves).
18. Former Believers
As Schellenberg points out, such individuals, “from the perspective of theism, were on the right path when they lost belief. If theism is true, indeed, then these individuals already were in relationship with God and the loss of belief has terminated that relationship.” 
19. Lifelong Seekers
Schellenberg defines lifelong seekers are ”individuals who don’t start out in what they consider to be a relationship with God and may not even be explicitly searching for God, but who are trying to find out where they belong and, in their wanderings, are open to finding and being found by a Divine Parent–all without ever achieving their goal. These are individuals who seek but do not find.”
As Schellenberg puts it, there are individuals who investigate other serious conceptions of the Ultimate and who turn up evidence that produces religious belief in the context of nontheistic religious communities and/or on account of nontheistic religious experiences–and the truth of atheistic claims may be seen to follow by implication.
Here is Schellenberg again: “those who have never been in a position to resist God because they have never so much as had the idea of an all-knowing and all-powerful spiritual being who is separate from a created universe but related to it in love squarely before their minds–individuals who are entirely formed by, and unavoidably live their whole lives within, what must, if God exists, be a fundamentally misleading meaning system.”
The distribution of theistic belief is uneven around the world. Why does the epistemic or moral defectiveness of non-believers vary dramatically with cultural and national boundaries? For example, why is more than 95% of Saudi Arabia Muslim, while Thailand is 95% Buddhist and only 5% theist? Given the widely held assumption that, generically speaking, epistemic and moral defects are evenly distributed among the world’s peoples, it is hard to see how that question could be answered.
Maitzen argues that especially compared to naturalistic explanations, none of the theistic explanations of blameworthy or blameless non-belief accounts for how the global incidence of theistic belief has varied dramatically during the existence of the human species.
If humankind was created for a purpose by God and had a role to play in carrying out this purpose, then God would want us to have a possibility of achieving our role so that he would have a possibility of achieving His goal. For us to have a possibility of achieving the purpose for which we were created, we would need to understand our role in carrying out this purpose. The purpose for which humanity was created is unclear in the Bible and elsewhere. Despite the lack of clarity regarding the purpose of life, God has not provided any clarification about his purpose or our role. God would not have chosen to remain silent about our role in carrying out his purpose because, following from the first premise, this would be self-defeating. Therefore, humankind was not given a role to play in carrying out a purpose of God.
This may also be categorized as another, more specific fact about divine hiddenness. Why? Despite the lack of clarity regarding the purpose of life, it is antecedently more probable on T than on N that God not only created humans for a purpose, but that humankind would be given a role to play in carrying out that purpose. For the same reason, the lack of any role for humankind to play in carrying out God’s purposes is evidence favoring N over T.
25. The Distribution, Types, and Effects of Religious Experience
Theists will often appeal to religious experience as evidence favoring T over N. But the fact that people have religious experiences hardly exhausts what we know about the distribution, types, and effects of those experiences.
First, not everyone has theistic experiences. Given that some people have religious experiences, the fact that not everyone does have such experiences is more likely on N than on T.
Second, those who do have religious experiences almost always have either a prior belief in God or extensive exposure to theistic religion. The distribution of theistic experiences we find is antecedently more likely given N than given T.
Third, the subjects of religious experiences pursue a variety of radically different religious paths, none of which bears abundantly more moral fruit than all of the others. Theism gives us reason to expect that worshiping God is a source of moral strength, a source not available to those who do not worship God, and so T gives us some reason to ‘predict’ that theists would live significantly more moral lives than atheists. The fact, if it is a fact, that no one religious path has produced significantly more moral fruit than another would be more likely if all of these experiences are delusory (which follows from N) than if some or all are genuine revelations from God (and T is true).
So once the evidence about religious experience is fully stated, it’s far from obvious that that it favors T over N.
 Indeed, when properly understood, it becomes clear that neither the Leibnizian nor the kalam versions of the cosmological argument are arguments from the existence of the universe. Rather, the former is an argument from the contingency of the universe and the latter is an argument from the beginning of the universe.
 This is based on a brief sketch of an AS in Paul Draper, “Seeking But Not Believing: Confessions of a Practicing Agnostic,” in Daniel Howard-Snyder and Paul K. Moser, eds., Divine Hiddenness: New Essays (New York: Cambridge University Press, 2002), 199-200.
 I owe this point to Paul Draper.
 Paul Draper, “Evolution and the Problem of Evil” in Philosophy of Religion: An Anthology (3rd ed., ed. Louis Pojman, Wadsworth, 1997), pp. 219-230; cf. Louis P. Pojman, Philosophy of Religion (Mayfield, 2001), chapter 6.
 Paul Draper, “Pain and Pleasure: An Evidential Problem for Theists” Nous 23 (3): 331-350 (1989).
 Simon Baron-Cohen, The Science of Evil: On Empathy and the Origins of Cruelty (New York: Basic Books, 2012), 16.
 Baron-Cohen 2012, 39.
 As Baron-Cohen points out, the neurological basis for moral handicaps challenges traditional views about moral responsibility. “If zero degrees of empathy is really a form of neurological disability, to what extent can such an individual who commits a crime be held responsible for what they have done? This gets tangled up with the free will debate, for if zero degrees of empathy leaves an individual to some extent “blind” to the impact of their actions on others’ feelings, then surely they deserve our sympathy rather than punishment.” See Baron-Cohen 2012, 160.
 Some theists have pointed out that moral evil, such as fallen angels or demons choosing to do evil, might explain so-called “natural evils.” This argument makes the inverse point: certain natural evils explain at least some moral evil.
 Draper 2012.
 Draper 2012.
 Draper 2013, 73.
 Paul Draper, “Evil and Evolution,” unpublished paper. Cf. J.L. Schellenberg, The Wisdom to Doubt: A Justification of Religious Skepticism (Ithaca: Cornell University Press, 2007), 243-69. Cf. Marilyn McCord Adams, “Horrendous Evils and the Goodness of God” in The Problem of Evil (ed. Marilyn McCord Adams and Robert Merrihew Adams, New York: Oxford University Press, 1990), 209-221.
 William Rowe, “The Evidential Argument from Evil: A Second Look,” in The Evidential Argument from Evil (ed. Daniel Howard-Snyder, Indiana University Press, 1996), 276.
 Alvin Plantinga, “Epistemic Probability and Evil” in The Evidential Argument from Evil (ed. Daniel Howard-Snyder, Indianapolis: Indiana University Press, 1996), 70.
 For the sake of simplicity, I am using “moral beliefs” as a catch-all phrase to include beliefs about both ethical and non-ethical propositions, and so “moral progress” over time includes correcting past, mistaken beliefs of both types.
 This sentence, of course, assumes that at least some (if not most) professions of atheism are genuine. Those familiar with intra-Christian debates on apologetic methodologies will notice that I have just ruled out the claim of some (or all?) presuppositionalists, namely, that there are no atheists and instead there are only professed atheists. I agree with John Schellenberg: “it would take something like willful blindness to fail to affirm that not all nonbelief is the product of willful blindness (even if some of it is).” See J.L. Schellenberg, “What Divine Hiddenness Reveals, or How Weak Theistic Evidence is Strong Atheistic Proof” God or Blind Nature? Philosophers Debate the Evidence (http://infidels.org/library/modern/john_schellenberg/hidden.html), 2008.
 Schellenberg 2008.
 Schellenberg 2007, 229.
 Schellenberg 2007, 233.
 Schellenberg 2007, 236.
 Schellenberg 2007, 238.
 Maitzen 2006.
 Paul Draper used this argument in a debate with William Lane Craig on the existence of God, but he now believes that there is insufficient sociological evidence to prove that theists do not live more moral lives than atheists. I have chosen to follow Draper’s lead, so I have presented this point tentatively.