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From religion as the foundation of morality to the authority of sacred books, the compelling religious testimony of influential people, near-death experiences, theories from intelligent design, and much more, Harrison respectfully describes each rationale for belief and then politely shows the deficiencies that any good skeptic would point out. He also offers something in return--a hopeful and optimistic view of science, the universe, and humanity without the divisiveness, prejudice, and hatred caused by conflicting religious doctrines.

Alister McGrath, along with his wife Joanna, are ideal to evaluate Dawkins's ideas. Once an atheist himself, he gained a doctorate in molecular biophysics before going on to become a leading Christian theologian. He wonders how two people, who have reflected at length on substantially the same world, could possibly have come to such different conclusions about God. McGrath subjects Dawkins's critique of faith to rigorous scrutiny. His exhilarating, meticulously argued response deals with questions such as

Is faith intellectual nonsense? Are science and religion locked in a battle to the death? Can the roots of Christianity be explained away scientifically? Is Christianity simply a force for evil?

In the paperback's afterword, Victor Stenger addresses criticisms of his New York Times bestselling first edition.

Throughout history, arguments for and against the existence of God have been largely confined to philosophy and theology. In the meantime, science has sat on the sidelines and quietly watched this game of words march up and down the field. Despite the fact that science has revolutionized every aspect of human life and greatly clarified our understanding of the world, somehow the notion has arisen that it has nothing to say about the possibility of a supreme being, which much of humanity worships as the source of all reality.

Physicist Victor J. Stenger contends that, if God exists, some evidence for this existence should be detectable by scientific means, especially considering the central role that God is alleged to play in the operation of the universe and the lives of humans. Treating the traditional God concept, as conventionally presented in the Judeo-Christian and Islamic traditions, like any other scientific hypothesis, Stenger examines all of the claims made for God's existence.

He considers the latest Intelligent Design arguments as evidence of God's influence in biology. He looks at human behavior for evidence of immaterial souls and the possible effects of prayer. He discusses the findings of physics and astronomy in weighing the suggestions that the universe is the work of a creator and that humans are God's special creation.

In this honest appraisal of his journey from believer to atheist, Loftus carefully explains the experiences and the reasoning process that led him to reject religious belief. The bulk of the book is his "cumulative case" against Christianity. Here he lays out the philosophical, scientific, and historical reasons that can be raised against Christian belief. From the implications of religious diversity, the authority of faith vs. reason, and the problem of evil, to the contradictions between the Bible and the scientific worldview, the conflicts between traditional dogma and historical evidence, and much more, Loftus covers a great deal of intellectual terrain. For every issue he succinctly summarizes the various points of view and provides references for further reading. In conclusion, he describes the implications of life without belief in God, some liberating, some sobering.

Surveying the contemporary religious landscape, the division between atheist and believer seems stark. However, having long struggled to understand the purpose of life and the meaning of suffering, Michael Novak finds the reality of spiritual life far different from the rhetorical war presented by bestselling atheists and the defenders of the faith who oppose them.

In No One Sees God, Novak brilliantly recasts the tired debate pitting faith against reason. Both the atheist and the believer experience the same “dark night” in which God’s presence seems absent, he argues, and the conflict between faith and doubt stems not from objective differences, but from divergent attitudes toward the unknown. Drawing from his lifelong passion for philosophy and his personal struggles with belief, he shows that, far from being irrational, the spiritual perspective actually provides the most satisfying answers to the eternal questions of meaning. Faith is a challenge at times, but it nonetheless offers the only fully coherent response to the human experience.

Ultimately, No One Sees God offers believers and unbelievers the opportunity to find common ground by acknowledging the complicated reality of the human struggle with doubt. Novak provides a stirring defense of the Christian worldview, while sidestepping the shrill tone that so often characterizes the discussion of faith, and given the challenges faced in the present age, all who value liberty will find hope in his new way of conversing.

The central contention of the "New Atheism" of Richard Dawkins, Daniel Dennett, Sam Harris, and Christopher Hitchens is that there has for several centuries been a war between science and religion, that religion has been steadily losing that war, and that at this point in human history a completely secular scientific account of the world has been worked out in such thorough and convincing detail that there is no longer any reason why a rational and educated person should find the claims of any religion the least bit worthy of attention.

But as Edward Feser argues in The Last Superstition, in fact there is not, and never has been, any war between science and religion at all. There has instead been a conflict between two entirely philosophical conceptions of the natural order: on the one hand, the classical "teleological" vision of Plato, Aristotle, Augustine, and Aquinas, on which purpose or goal-directedness is as inherent a feature of the physical world as mass or electric charge; and the modern "mechanical" vision of Descartes, Hobbes, Locke, and Hume, according to which the physical world is comprised of nothing more than purposeless, meaningless particles in motion. The modern "mechanical" picture has never been established by science, and cannot be, for it is not a scientific theory in the first place but merely a philosophical interpretation of science.