Introduction

We must first discuss whether the existence of God can be disproved. As will be seen, this is not possible because the three modes of obtaining publicly accessible evidence (a-priori, a-posteriori, and a combination of both) cannot be used to support the non-existence of a transcendent being (see Unit F Section I). In view of this, atheism cannot in principle be, a rational enterprise. We must then look into the most common reasons for atheism, and respond to the choices and the agendas that most frequently underlie the claim of atheism. Some of these claims may be classified as follows:

1. Personal reasons:

a. “I don’t think an all-powerful all-loving God would permit my or others’ suffering.”

b. “I do not want to be accountable to or responsible to a transcendent entity.”

c. “If God exists, then I can’t be absolutely free and absolutely responsible, but I am; therefore God doesn’t exist for me.”

d. “All religion is wishful thinking (a projection of a good God to assuage my feelings of fear and loneliness), but I can take the truth; therefore I choose not to believe in God.”

2. Atheism which is really against religion (but not against God).

a. “Religion has done more harm than good throughout history (torture and wars). Therefore, religion must be suppressed in our society.”

b. “Religion is the opiate of the people, and as long as people think about the next life, they will not engage in revolution or any other social upheaval necessary for social change; therefore, religion should be suppressed in our society.”

These opinions need to be responded to, because they are only partially valid, and sometimes quite misleading and incorrect. Section 2 will briefly redress some of the problems in the above contentions. Special consideration will be given to the frequent objection that belief in God is mere wishful thinking (Section 3 because this objection attacks the integrity, authenticity, and courage of believers, and, as a consequence seems to unconsciously undermine faith in young people. (Section 3).