In this section of the debate, I will show that Dr. Martin's attack on theism, at best, merely shows that finite, fallible minds run into difficulties when confronted with the complexities of an infinite Mind. He does not prove that theism is contradictory. But, first, I will show that my thesis remains intact: theism is more reasonable than atheism.
The only universe that science knows is the entire collection of dependent beings. To speak of an independent universe is to use the word "universe" in an entirely different manner. It is to speak of an unseen reality that is not limited by time, matter, or space. In short, the "independent universe" of the atheist is virtually synonymous with what the theist calls "God."
Dr. Martin's claim that the Bible contains contradictions is irrelevant to this debate. This debate is between theism and atheism; Christianity is not on trial. If the readers are interested in further investigating this issue, I recommend Gleason Archer Jr.'s and Norman Geisler and Thomas Howe's .
The issues that Martin raises about conflicting sources claiming to represent God's revelation and various punishments for crimes have absolutely nothing to do with this debate. Therefore, I will not address them here. This debate concerns theism verses atheism. Whether or not God wrote a book is an entirely different issue.
Dr. Martin claims that the argument from design could prove the god of deism just as easily as the God of theism. But, as I pointed out earlier, if deism is true, this would crush atheism as quickly as it would destroy theism. Also, historical arguments for God's intervention (miracles, fulfilled prophecies, Christ's resurrection) can be used to refute deism, but that goes beyond the scope of this debate. It should also be noted that my cumulative case for God provides evidence for theism, thus disproving deism.
 Martin may have argued for "objective moral values" in his book, but certainly not in this debate. I am debating Martin now, not his 500 page book. I have read his book and I appreciate that he reads current Christian philosophical thought. Still, I find his arguments against theism unimpressive. If he wishes to introduce arguments from his book into this debate, I will gladly deal with them. However, I refuse to respond to 500 pages of argumentation in a debate as limited in scope and space as this debate, especially when that argumentation has not been expounded upon by Martin in this debate. If Martin wants to propose his own argument for "objective moral values," then he must introduce this line of thought into this debate. It would be foolish for me to attempt to refute volumes of contemporary atheistic thought just because my opponent says they are there. If Dr. Martin throws a baseball in my direction I will try to hit it, but it is not reasonable for someone to expect me to refute arguments that my opponent has yet to expound upon in this debate. Also, Martin assumes prescriptive laws do not need a prescriber. However, if words mean anything, then prescriptive laws must have a prescriber. Otherwise, they were not prescribed. Finally, it should be remembered that my case for God is cumulative. My moral argument is only one aspect of my cumulative case for theism. Martin repeatedly implies that each of my arguments was presented in total isolation from the other arguments. This was not the case. Martin should attempt to refute my cumulative case for God rather than demolishing a straw man. If he wants to attack my thesis, then he must show atheism to be a more reasonable explanation than theism is in reference to the nine aspects of human experience mentioned in my opening statement. Dr. Martin has not done this. He has pointed out difficulties that confront finite minds with respect to the theistic explanation, but has given us no reason to conclude that atheism has more explanatory power.
 Martin stated that "almost every contemporary cosmologist has attempted to give an account of knowledge that does not presuppose God and yet is committed neither to relativism nor skepticism." Still, Martin does not present one of these accounts in this debate. I am not debating volumes of contemporary atheistic thought-I am debating Michael Martin. In fact, I am not even debating Michael Martin's 500 page defense of atheism. I am only required to discuss the argumentation which Dr. Martin introduces into this debate. Otherwise, Martin could simply say, "In the limited amount of space allotted for this debate (approximately 50 double-spaced pages for each participant), refute every non-theistic epistemological theory presented in the last 20 years." Obviously, this would not be fair. Therefore, Martin needs to do more than claim the evidence is there-he must argue for his points in the limited space allotted for this debate.
 Martin claims that I need to prove my assertion that only intelligence can cause intelligence. I disagree, for I find my assertion to be rather obvious. The burden of proof falls upon Martin's shoulders, for his view that intelligence can evolve from non-intelligence is highly suspect. What examples can he give showing intelligence arising from non-intelligence? I can provide examples of intelligence coming from intelligence (i.e., intelligent human beings coming from other intelligent human beings), but do we see any cases of non-intelligence causing intelligent effects? I think not. Why should I have to prove the obvious, when Martin refuses to prove his extraordinary claim?