The Dawkins Delusion?
Alister McGrath
 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 "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 strives to confirm his position by suggesting that a significant minority of scientists are also theists, pointing specifically to Owen Gingerich, Francis Collins and Paul Davies as examples. McGrath criticizes Dawkins' proposals that religion is both an evolutionary by-product and a memetic virus. McGrath examines Dawkins' use of Russell's teapot analogy as well as the basics of Dawkins' theory of Memetics. McGrath criticizes Dawkins for referencing 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 to be unaware of the symbolism of several of the Bible passages which he quotes. McGrath cites the works of numerous authors, including Kenneth I. 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 suggestion 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.