Why do Skeptics doubt the existence of God? – Part II

From: Why I Am a Skeptic about Religious Claims

By Paul Kurtz

The historic religions maintain that God has revealed himself in history and that he has manifested his presence to selected humans. These revelations are not corroborated by independent, objective observers. They are disclosed, rather, to privileged prophets or mystics, whose claims have not been adequately verified: there is insufficient circumstantial evidence to confirm their authenticity. To attribute inexplicable events to miracles performed by God, as declared in the so-called sacred literature, is often a substitute for finding their true causes scientifically. Scientific inquiry is generally able to explain alleged "miracles" by discovering natural causes.

The Bible, Qur'an, and other classical documents are full of contradictions and factual errors. They were written by human beings in ancient civilizations, expressing the scientific and moral speculations of their day. They do not convey the eternal word of God, but rather the yearnings of ancient tribes based on oral legends and received doctrines; as such, they are hardly relevant to all cultures and times. The Old and New Testaments are not accurate accounts of historical events. The reliability of the Old Testament is highly questionable in the events and personages it depicts; Moses, Abraham, Joseph, etc. are largely uncorroborated by historical evidence. As for the New Testament, scholarship has shown that none of its authors knew Jesus directly. The four Gospels were not written by eyewitnesses but are products of oral tradition and hearsay. There is but flimsy and contradictory evidence for the virgin birth, the healings of Jesus, and the Resurrection. Similarly, contrary to Muslim claims that that religion's scriptures passed virtually unmediated from Allah, there have in fact been several versions of the Qur'an; it is no less a product of oral traditions than the Bible. Likewise, the provenance of the Hadith, allegedly passed down by Muhammad's companions, has not been independently confirmed by reliable historical research.

Some claim to believe in God because they say that God has entered into their personal lives and has imbued them with new meaning. This is a psychological or phenomenological account of a person's inner experience. It is hardly adequate evidence for the existence of a divine being independent of human beings' internal soliloquies. Appeals to mystical experiences or private subjective states hardly suffice as evidential support that some external being or force caused such altered states of consciousness; skeptical inquirers have a legitimate basis for doubt, unless or until such claims of interior experience can somehow be independently corroborated. Experiences of God or gods, or angels or demons, talking to one may disturb or entrance those persons who undergo such experiences, but the question is whether these internal subjective states have external veracity. This especially applies to those individuals who claim some sort of special revelation from on high, such as the hearing of commandments.

[To be continued in Part III].