Author |
Alister McGrath Joanna Collicutt McGrath |
---|---|
Country | United Kingdom |
Language | English |
Subject | Religion |
Publisher | Society for Promoting Christian Knowledge (SPCK) |
Publication date
|
15 February 2007 |
Pages | 75 |
ISBN | |
OCLC | 76935684 |
The Dawkins Delusion? Atheist Fundamentalism and the denial of the divine is a book by Christian theologian Alister McGrath and 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 (SPCK) 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."
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. 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 Gould's supposition of Non-overlapping magisteria, or 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. McGrath confirms his position by suggesting that some scientists are also theists, pointing specifically to Owen Gingerich, Francis Collins and Paul Davies as examples.