Several of the contributors to Triablogue have launched an e-book response to The Christian Delusion, titled The Infidel Delusion. It is available for download from CalvinDude, here. I haven’t read it yet, but when I get a chance, I’ll probably comment on it.

It is telling that none of the contributors to The Christian Delusion care to comment on the refutation. They are interested only in monologue, not dialogue.

Loftus’s reaction, very emotional and not even in the same zip code as rational, can be found here. Two comments from Neal refute Loftus’s rebuttal perfectly. Here are the comments, combined for clarity:

“this is such a nice version of Christianity developed by angry men for angry men, isn’t it?”

What is evident from this posting is that the only one who appears to be angry is you.

“Over and over we read where atheists have no right to make moral judgments if there are no absolute objective morals. This is simply false. They are ignorant to say otherwise. But this is true of most Christians.”

I see you are a graduate of the Dan Aykroyd school of argumentation.

“Then too, the authors are Calvinists which I think is a reprehensible theology, as I posted here.”

You’d think that someone who touts the importance of scholarly creds wouldn’t make such an amateurish mistake as engaging in ad hominem fallacies. Or maybe you are just giving us autobiographical information here on your psychological makeup? What is not clear is what if anything it has to do with the truth or falsity of Christianity. You seem to think any argument from a Calvinist can be dismissed at the outset by the mere fact that it came from a Calvinist. In fact, this whole posting is nothing more than one ad hominem attack after another. Epic FAIL.

“Over and over the authors contrast their brand of Christianity with atheism which is left undefined but understood by them to be equivalent to metaphysical naturalism. I don’t think they truly know what atheism is, as I explained right here, and again here.”

Most people understand atheism as the belief that there is no God. Metaphysical naturalism is a consequence of atheism as it is usually defined. Your links failed to make any distinctions between atheism and metaphysical naturalism. As Hays said, metaphysical naturalism is a euphemism for atheism. If you disagree, how does atheism not entail metaphysical naturalism? And does not metaphysical naturalism entail methodological naturalism? It seems that you are merely attempting to escape some criticisms here.

“Besides, the options before us are not between their brand of conservative Calvinism and non-belief. The options are myriad with everything in-between. There is Arminianism, moderate and liberal Christianities, as well as Jehovah’s Witnesses, Mormons, Seventh-Day Adventists, Orthodox Judaism, Islam, and many eastern religions to choose from.”

But you titled your book “The CHRISTIAN Delusion”. Why should they be concerned about all these other religions in a refutation of a book that purports to be a critique of Christianity? And why should they respond to it in terms of what they consider to be weaker and heretical forms of Christianity?

“So it really does not make a whit of difference who is making a particular argument against their brand of Christianity. The argument either stands on its own or not.”

Hypocrisy. This coming from someone who thinks he can dismiss Calvinists because he doesn’t like “their brand” of Christianity.

“They cannot assert, for instance, that an atheist cannot make this or that kind of argument because he has no standard for morality, since Process Theologians can make that same argument as can Arminians like Christian philosopher Victor Reppert (which they have repeatedly attacked) or liberals like James McGrath.”

I thought you just said the argument stands or falls on its own, regardless of who makes it? Why do you bring up irrelevancies? Do atheists have an objective standard of morality or not? What process theologians and liberals have to say about Calvinism has no bearing on that question.

“In areas where it’s obvious we should expect a perfectly good God to communicate his will better, he didn’t do so, which caused a great deal of harm done in his name by the church (think Inquisition, crusades, witch hunts, Christian attempts at genocide during the Thirty Years War directed at other Christian groups, Slavery, the treatment of women, and denial of the democratic ideals of the freedom of religion and of expression).”

This argument is incoherent until you can demonstrate that you have an objective standard of morality by which you can judge all those things as evil. Until you can demonstrate that, your objection to those things amounts to little more than your personal preferences.

“On that same page Manata claims “the last two chapters have no bearing on whether Christianity is a delusion.” Really? Surely whether Christianity is beneficial to society bears some relationship to whether it’s true. I mean, you really wouldn’t want to hold to something as true from a perfectly good God if it wasn’t beneficial to society, or would you?”

Pragmatism is not a standard of truth. Something can be useful but be totally false. In order to determine whether something is “beneficial” or not, you have to have some objective criteria by which you can judge what is and is not beneficial. And atheism provides no objective criteria whatsoever. So even here Christianity is superior in that it provides objective foundations for society. The gulag was “useful” in Stalin’s Russia as were the gas chambers in Hitler’s Germany. Do you think these men did not have what they considered to be valid moral justifications? They each had a view of what would benefit their respective societies that I assume conflicts with yours. Why should yours prevail?