1. God provides the best explanation of the origin of the universe. Given the scientific evidence we have about our universe and its origins, and bolstered by arguments presented by philosophers for centuries, it is highly probable that the universe had an absolute beginning. Since the universe, like everything else, could not have merely popped into being without a cause, there must exist a transcendent reality beyond time and space that brought the universe into existence. This entity must therefore be enormously powerful. Only a transcendent, unembodied mind suitably fits that description.
Since the argument is based on a false premise, it's unsound. (Things pop into being without causes all the time.) Moreover, I'd really like to see the author show his work supporting his claim that only an unembodied mind can create universes. A bodied mind couldn't? An unembodied non-mind (e.g., a law of physics) couldn't? Moreover, I'd like to see the author show his work for his implicit claim that any transcendent, unembodied mind qualifies as a God.
"We don't know how it happened, therefore God did it" is an argument of generally poor form. For one thing, what happens if we do figure out how it happened? (Remember when gods were in charge of the weather?) If the gaps keep getting smaller, so must any gods who fill them. And for another thing, if we don't know how it happened, it might be an argument that something magical is responsible, but it's quite a large leap to get from something magical to God. Lots of other hypothesized beings are equally magical. Maybe it wasn't God who did it, but the Easter Bunny or Penn Jillette. God is
one possible supernatural explanation among many. If we don't know whether the explanation is natural or supernatural, that doesn't justify pointing to one possible supernatural explanation among many and calling it
the best.
2. God provides the best explanation for the fine-tuning of the universe. Contemporary physics has established that the universe is fine-tuned for the existence of intelligent, interactive life. That is to say, in order for intelligent, interactive life to exist, the fundamental constants and quantities of nature must fall into an incomprehensibly narrow life-permitting range. There are three competing explanations of this remarkable fine-tuning: physical necessity, chance, or design. The first two are highly implausible, given the independence of the fundamental constants and quantities from nature's laws and the desperate maneuvers needed to save the hypothesis of chance. That leaves design as the best explanation.
The author has no idea, other than his own assumptions, under precisely what conditions intelligent, interactive life may exist. What he means to say is that the fundamental constants and quantities of nature must fall into an incomprehensibly narrow range for
intelligent life of the kind we're familiar with to exist. There's no telling what kind of intelligent life may be able to exist in some other hypothetical quark-gluon soup. It wouldn't be carbon-based, but so what?
And as for marveling at how the universe seems so perfectly fine-tuned to allow human-type life to exist, Douglas Adams had the best retort. That's like marveling at how perfectly shaped some pothole is to hold precisely the puddle that fills it. (In other words, it's not the environment that marvelously fits its inhabitant, but rather the inhabitant that was shaped by the environment to fit.)
3. God provides the best explanation of objective moral values and duties. Even atheists recognize that some things, for example, the Holocaust, are objectively evil. But if atheism is true, what basis is there for the objectivity of the moral values we affirm? Evolution? Social conditioning? These factors may at best produce in us the subjective feeling that there are objective moral values and duties, but they do nothing to provide a basis for them. If human evolution had taken a different path, a very different set of moral feelings might have evolved. By contrast, God Himself serves as the paradigm of goodness, and His commandments constitute our moral duties. Thus, theism provides a better explanation of objective moral values and duties.
This is a rather worse argument than #1 or #2, because while I don't think we can say that God is the
best explanation for the universe's existence or habitability, God is at least one possible explanation. The existence of objective moral values, on the other hand, cannot possibly be explained by the presence of any God. Is something good because God says it is, or does God say that something is good because it really is good? If the latter, things can be good all by themselves without a God to pronounce them so. If the former, that's the very essence of a subjective -- not objective -- morality.
4. God provides the best explanation of the historical facts concerning Jesus life, death, and resurrection. Historians have reached something of consensus that the historical Jesus thought that in himself Gods Kingdom had broken into human history, and he carried out a ministry of miracle-working and exorcisms as evidence of that fact. Moreover, most historical scholars agree that after his crucifixion Jesus tomb was discovered empty by a group of female disciples, that various individuals and groups saw appearances of Jesus alive after his death, and that the original disciples suddenly and sincerely came to believe in Jesus resurrection despite their every predisposition to the contrary. I can think of no better explanation of these facts than the one the original disciples gave: God raised Jesus from the dead.
I don't think there's a consensus among historians about those things. This is a rather boring topic to me (perhaps because it's what my undergraduate degree is in), so I won't elaborate much further than to point out that it's nearly impossible to get a consensus on stuff that allegedly happened over 2,000 years ago when written records were sparse.
Claims about magical things that are alleged to have happened a long time ago will not be persuasive to anyone who's not already inclined to believe. This shouldn't be part of a Christmas Gift for Atheists any more than claims about Krishna would be a gift to Christians, or claims about Joseph Smith would be a gift to Muslims.
5. God can be personally known and experienced. The proof of the pudding is in the tasting. Down through history Christians have found through Jesus a personal acquaintance with God that has transformed their lives.
This may be the best argument for Christianity, but of course there are other explanations besides the truth of its claims. (After all, Buddhism has transformed a lot of people's lives as well.)