Gregory E. Ganssle. 2009. A Reasonable God: Engaging the New Face of Atheism. Waco: Baylor University Press.
Review by Stephen W. Hiemstra
One God + One set of physical laws in the universe = One objective truth. Apologetics. It must be written on my forehead (Revelation 22:4). At a conference last month, a representative of the publisher handed me A Reasonable God by Gregory Ganssle and said—you will love this book. She was right.
Ganssle is a lecturer in the Department of Philosophy and a Senior Fellow of the Rivendell Institute at Yale University. Ganssle could be described as Christian philosopher (http://rivendellinstitute.org/gregganssle).
For anyone familiar with the story of David Brainerd (1718-1747), Ganssle’s location at Yale appears most ironic. Brainerd was expelled from Yale for questioning the faith of a Yale faculty member in a private conversation. His expulsion led later to the establishment of Princeton University. Unable to be ordained without an ivory league degree, Brainerd became an early missionary to the American Indians and a major inspiration to American missionaries in the nineteenth century. Ironic.
In this book, Ganssle reminds us that the term, New Atheist, applies primarily to books by four authors: Sam Harris, Daniel Dennett, Richard Dawkins, and Christopher Hitchens. Their work shares three things in common: passion, belief not only in atheism but the danger of believing in God, and their status as public intellectuals speaking outside their fields of experience (1-2). Apparently, if one practices medicine without certification, then one ends up in jail; if one attempts to destroy the faith of a generation, then one ends up on the evening news.
Ganssle organizes his book into seven chapters introduced with an introduction and followed by a brief conclusion. The titles of the seven chapters are informative: 1. Science, religion, and the claim that God exists; 2. Faith, reason, and evidence; 3. Three arguments for God; 4. The design argument; 5. Darwinian stories of religion; 6. Three arguments for atheism; and 7. The fittingness argument.
Surprisingly, the word, proof, appears nowhere in these chapter titles. The arguments here are modest, more nuanced. The book title, for example, is: A Reasonable God. What is reasonable? Ganssle uses the word in his last sentence in the book but never directly defines the term. Alvin Pantinga articulated a similar concept, warrant, and wrote an entire book to define it. When the idea of proof is abandoned and the debate centers on what is reasonable, the strength of the argument lies, in part, on the craft of the writer. Is my story better than your story?
I learned a lot reading Ganssler. For example, Darwin’s theory can be applied outside biology provided two conditions are met. First, one needs to demonstrate a benefit. Natural selection assists a species to survive better than competing species. Second, one needs to show a transmission method. Genes record favorable variations (116-117).
The New Atheists speculate that religion is the product of a Darwinian process. The Darwinian benefit arises with improved survival through a natural group selection process and the transmission mechanism is a meme—a cultural analogue to a gene (122-124). What is unique about this speculation is that the New Atheists do not bother to valid the hypothesis. This suggests a deliberate strategy of innuendo which Ganssle describes as a Nietzschean genealogy—a genealogy given not to prove that one’s family includes royalty, but to discredit the family (136-137).
Ganssle writes with surprising clarity. While some apologetic texts read like a bad mathematics text, I found Ganssle’s book readable and engaging. I would enjoy reading more of Ganssle’s work.
See: Jonathan Edwards [Editor]. 2006. The Life and Diary of David Brainerd (orig pub 1749). Peabody: Hendrickson Publishers, Inc.
 Alister McGrath (Why God Won’t Go Away, 2010, Nashville: Thomas Nelson,107) sees modest objectives as one of the strengths of scientific inquiry.
Alvin Plantinga. 2000. Warranted Christian Belief. New York: Oxford University Press.
McGrath (2010, 138) sees the New Atheists as resorting to ridicule when their arguments are questioned.
A familiar voice looms in this line of argumentation—Did God actually say… (Genesis 3:1 ESV).