Journal Topics

Dawkins’s Youth Ministry

Richard Dawkins has redefined himself again. Earlier, Dawkins transitioned from academic works of theoretical biology to his popular atheistic manifesto, The God Delusion. Now, Dawkins has moved on to the scientific education of youth. Combining lavish color illustrations by David McKean with his own supple and enthusiastic prose, Dawkins aims to inspire a new generation with the belief that naturalistic science is the only source both of knowledge and of true “magic”-the poetic wonder of discovery.

The book would not be much of a problem if it stuck to data and theories. But throughout the text, Dawkins inserts fatherly asides to caution the reader against supernatural, superstitious nonsense-the enemy of true science. The procedure is to offer sober science and an atheistic worldview as a package deal. C. S. Lewis discerned a similar danger in the “Green Book,” ostensibly a work of English grammar, whose actual effect was to inculcate moral relativism: “The very power of [the book] depends on the fact that they are dealing with a boy…who thinks he is ‘doing’ his ‘English prep’ and has no notion that ethics, theology and politics are all at stake. It is not a theory which they put into his head, but an assumption, which ten years hence…will condition him to take one side in a controversy which he has never recognized as a controversy at all.”1

Dawkins’s approach is to mold impressionable minds with the presumption that all that really exists is a closed physical universe of pitiless indifference (p. 235). Pursuing the logic of natural selection, he concludes that a living creature is simply “a survival machine for genes. Next time you look in the mirror, just think: that is what you are too” (74–75). This means that the “poetic wonder” of scientific discovery has no ultimate significance. There are no valuable truths to discover, nor valuable people to discover them: we are lumbering robots in a meaningless world. Like the Green Book criticized by Lewis, Dawkins’s book will likely produce more people “without a chest,” closed to the transcendent realms of God’s moral law and saving work.

Propaganda. Throughout Dawkins’s entertaining text, which explores biology, astronomy, chemistry, physics, natural disasters, and alleged miracles, Dawkins seeks to discredit biblical revelation by citing its stories as myths alongside pagan myths and modern “urban legends.” Thus Genesis is presented with Norse mythology (34–35) and Dawkins repeats the old chestnut that since there are elements in common between the flood account in The Epic of Gilgamesh and the Genesis flood, the latter is cultural borrowing (140–43). Although there are some similarities, many of these would be expected in any flood account, and there are also marked differences. Most importantly, Dawkins does not seriously consider the possibility that both accounts arise from an actual historical event. Worse, when archaeologists do find evidence of the historicity of a biblical event, Dawkins attributes it all to purely natural causes anyway (208–9). And he relies heavily on David Hume’s famous critique of miracles (254–65), with no reference to John Earman’s devastating critique, Hume’s Abject Failure (Oxford, 2000).

Invincible Ignorance. Evidently, Dawkins has adopted a position that makes it impossible for him to contact transcendent realities. Dawkins tells us he would never accept a supernatural explanation regardless of the evidence, “Because anything ‘super natural’ must by definition be beyond the reach of a natural explanation” (23). But refusing to allow supernatural explanations does not show they are false. And Dawkins continues to complain that “none of the myths gives any explanation for how the creator of the universe himself…came into existence” (163), refusing to allow the idea of a necessary being that has no origin.

Interestingly, Dawkins never considers the possibility that theism might give a better explanation than materialism for the success of the science he prizes. Why does the world conform to orderly laws? Why should we expect our minds to be capable of discovering them? If he faced these questions without prejudice, Dawkins might begin to see that there is a deeper magic still.

–Angus Menuge

Angus Menuge, Ph.D., is professor of philosophy at Concordia University, Wisconsin. His book review, “Dawkins’s Youth Ministry” appears in the Volume 35, No. 1 special “Origins” issue of the CHRISTIAN RESEARCH JOURNAL available by donation only.


1. C. S. Lewis, The Abolition of Man (New York: Macmillan, 1955), 16–17.

For future issues of the CHRISTIAN RESEARCH JOURNAL, subscribe or renew your subscription or give a gift subscription.

To view this article in the PDF format, please click here. 

The article above is from the current, special origins issue of our award-winning magazine, the CHRISTIAN RESEARCH JOURNAL | What Were the Origins of Life on Earth? This special issue is packed full of compelling articles by many of the biggest names in the Intelligent Design movement, relating to all aspects of the origins problem—scientific, theological, philosophical, hermeneutical, and apologetic (see the Table of Contents here). But not only so, this special issue also features a sneak peek at Hank Hanegraaff’s forthcoming Creation Answer Book!

Apologetics, Journal Topics

Why Atheists Object to Killing the Canaanites

Killing the Canaanites: Was it Biblical?

Atheists grouse about God’s ordering of the destruction of the Canaanites calling it “divine genocide.” But, it wasn’t genocide, it was capital punishment, which I try to show in the latest issue of the Christian Research Journal. In Lev. 18 the Lord details Canaanite sin: incest, adultery, offering children to Molech, homosexuality, and bestiality; and, throughout the Old Testament, God made it clear that anyone who did any of these things should be put to death (of course, that’s a theocracy—now Christians fight in the realm of ideas and in prayer).
Shock-and-awe! The atheist is repulsed by this answer. Why? There are three major reasons. First, most of today’s “enlightened” thinkers, or “brights” (as some atheists like to be called), don’t regard anything as deserving capital punishment—usually, not even for murder. So, obviously, if capital punishment is itself always wrong, then surely God was wrong to order it.
Second, even if the atheist did think capital punishment appropriate for some crimes, it certainly wouldn’t be warranted for committing consensual sexual acts. After all, even if the atheist finds, say, sex with animals personally repugnant, that doesn’t mean that they don’t approve those so inclined. For example, atheist/ethicist Peter Singer wrote that sex with animals is not “an offence to our status and dignity as human beings.” And it’s not just Singer. Consider the 2008 movie Sleeping Dogs Lie where a woman tells her fiancé about once having sex with her dog only to have her fiancé break off the engagement. Peter Travers in Rolling Stone wrote that Sleeping Dogs Lie “possesses a quick wit and an endearing tenderness toward Amy as honesty wrecks her life. It’s sweet, doggone it.” Notice for Travers it wasn’t sex with a dog that ruined Amy’s life, but honesty.
Third, even if atheists were to think that some offenses did deserve capital punishment and even if the things enumerated in Lev. 18 did warrant that punishment, the atheist would still complain that some innocents must also have been killed. But how would the atheist know this? After all, if the God of the Bible really does exist then He does know everything which includes knowing who is guilty and who would or would not repent. This was exactly the point of Abraham’s lengthy dialog with the Lord in Genesis 18 regarding the coming destruction of two Canaanite cities—Sodom and Gomorrah. The Lord said He would spare both cities if even ten righteous people were found. But not only could ten righteous not be found, the angels had to all but drag Lot and his family out of the city.
Still, atheists will intuit that what God ordered was all very wrong. And that’s all it is: atheist intuition. But the Christian’s task is to proclaim God’s truth and not be surprised that the atheist hates it. After all, Jesus said that the reason the world hated Him was because “I testify that what it does is evil.”
Clay Jones is an Assistant Professor of Christian Apologetics at Biola University. You can read more about Clay by visiting