Many people assume that atheism is purely a rational conclusion—a logical deduction based on evidence. But the story of Alister McGrath, a former atheist turned Christian apologist, suggests something deeper. McGrath recalls that in the late 1960s, he believed only what could be proven. Yet looking back, he recognizes that his atheism was fueled by a desire for autonomy. He didn’t want God to exist because God would threaten his freedom. As he puts it, “The human desire for unaccountability leads to the metaphysical conclusion that there should not be a God.”
This insight challenges the notion that unbelief is simply a matter of evidence. Instead, it points to the role of desire in shaping our worldview. We often believe what we want to believe, whether we admit it or not. For McGrath, his conversion to Christianity in 1971 was not an instant transformation but a process—a gradual recognition that the Christian story made sense of his deepest longings.
C.S. Lewis and the Big Picture
C.S. Lewis, one of the most influential Christian thinkers of the 20th century, understood this dynamic well. In his essay “Is Theology Poetry?” Lewis argued that Christianity offers a comprehensive “big picture” of reality—a story that accounts for our experiences of joy, longing, and morality. Unlike atheism, which often reduces life to material processes, Christianity aligns with the deep truths of the universe.
Lewis’s own journey from atheism to faith was shaped by this search for coherence. He found that atheism could not explain the universal human experience of moral obligation or the sense of longing for something beyond this world. As he wrote in Mere Christianity, “If I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world.”
The New Atheists and Rhetorical Certainty
In the early 2000s, the New Atheist movement—led by figures like Richard Dawkins, Christopher Hitchens, and Sam Harris—gained widespread attention. They argued that religion is not only false but harmful, and they promoted a confident, sometimes combative style of argument. McGrath, who has debated Dawkins, notes that the New Atheists relied heavily on rhetorical certainty. They presented atheism as the only rational option, dismissing religious belief as superstition.
Yet this movement has faded. Why? One reason is that its arguments often failed to engage with the deeper questions of meaning and purpose. As McGrath observes, the New Atheists focused on disproving God scientifically, but science cannot address questions of ultimate meaning. Moreover, their tone alienated many people who found their certainty off-putting.
How Apologetics Has Changed
Apologetics—the defense of the Christian faith—has evolved significantly since the days of Lewis. In the mid-20th century, apologists like Lewis focused on reason and imagination, showing how Christianity makes sense of the world. More recently, figures like Tim Keller have emphasized that apologetics must address not only intellectual objections but also the heart’s deepest needs.
“The heavens declare the glory of God, and the sky above proclaims his handiwork.” — Psalm 19:1 (ESV)
Keller’s approach, which McGrath admires, integrates apologetics into preaching. Rather than simply attacking atheism, Keller presented Christianity as a compelling alternative that could satisfy our longings for justice, beauty, and relationship. This approach resonates with many who are skeptical of organized religion but open to spiritual truth.
Faith Versus Fact—Or Faith Versus Faith?
One common objection to Christianity is that it requires blind faith, while science is based on facts. But this dichotomy is misleading. Everyone operates by faith in some sense, whether in the reliability of scientific methods or in the trustworthiness of their own reasoning. As McGrath points out, the real question is not “faith versus fact” but “faith versus faith”—which worldview best explains our experience?
Christianity, he argues, offers a coherent framework that accounts for both the physical world and our moral and spiritual intuitions. It does not reject reason but sees it as a gift from God. As the apostle Paul wrote, “For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made” (Romans 1:20, ESV).
Morality and Secularized Christian Values
Another area where atheism struggles is morality. Many atheists affirm moral values like compassion and justice, but they have difficulty grounding these values in a materialistic worldview. If we are merely evolved animals, why should we care about the weak or the oppressed? Christian thinkers like Lewis argued that moral law points to a transcendent source.
Interestingly, many secular people today hold to values that are deeply rooted in Christianity, even if they don’t realize it. Concepts like human dignity, equality, and forgiveness are not natural outcomes of evolutionary biology; they are gifts of the Christian tradition. As McGrath notes, “Bleakness is not an indicator of truth.” Just because a worldview is grim does not mean it is accurate.
Practical Application: Finding Meaning in a Skeptical Age
If you are wrestling with doubt or seeking a faith that makes sense, take heart. The journey from atheism to belief is often a process, not a single event. Like McGrath and Lewis, you may find that the Christian story answers your deepest questions and satisfies your deepest longings. Consider reading Lewis’s Mere Christianity or The Problem of Pain to explore these ideas further.
Reflect on this: What desires shape your worldview? Are you looking for a story that is big enough to account for your experiences of joy, sorrow, and moral responsibility? Christianity invites you to consider that the universe is not a cold, meaningless place but a creation filled with purpose and love.
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