Michael Shermer stated that his study of evolution was, “far more enlightening and transcendent, spiritual, than anything I had experienced in seven years of being a born again Christian.” 8
"Scientific research is based on the idea that everything that takes place is determined by laws of nature, and therefore this holds for the actions of people. For this reason, a research scientist will hardly be inclined to believe that events could be influenced by a prayer, . by a wish addressed to a supernatural Being."
According to Hume, the notion of cause-effect is a complex idea that is made up of three more foundational ideas: priority in time, proximity in space, and necessary connection. Concerning priority in time, if I say that event A causes event B, one thing I mean is that A occurs prior to B. If B were to occur before A, then it would be absurd to say that A was the cause of B. Concerning the idea of proximity, if I say that A causes B, then I mean that B is in proximity to, or close to A. For example, if I throw a rock, and at that moment someone’s window in China breaks, I would not conclude that my rock broke a window on the other side of the world. The broken window and the rock must be in proximity with each other. Priority and proximity alone, however, do not make up our entire notion of causality. For example, if I sneeze and the lights go out, I would not conclude that my sneeze was the cause, even though the conditions of priority and proximity were fulfilled. We also believe that there is a necessary connection between cause A and effect B. During the modern period of philosophy, philosophers thought of necessary connection as a power or force connecting two events. When billiard ball A strikes billiard ball B, there is a power that the one event imparts to the other. In keeping with his empiricist copy thesis, that all ideas are copied from impressions, Hume tries to uncover the experiences which give rise to our notions of priority, proximity, and necessary connection. The first two are easy to explain. Priority traces back to our various experiences of time. Proximity traces back to our various experiences of space. But what is the experience which gives us the idea of necessary connection? This notion of necessary connection is the specific focus of Hume’s analysis of cause-effect.
‘By contrast, what I, as a scientist, believe (for example, evolution) I believe not because of reading a holy book but because I have studied the evidence.’ (p. 282) ‘… and we would abandon [evolution] overnight if new evidence arose to disprove it. No real fundamentalist would ever say anything like that. … But my belief in evolution is not fundamentalism, and it is not faith, because I know what it would take to change my mind, and I would gladly do so if the necessary evidence were forthcoming.’ (p. 283)
There are several other approaches to the justification of atheism that we will consider below. There is a family of arguments, sometimes known as exercises in deductive atheology, for the conclusion that the existence of God is impossible. Another large group of important and influential arguments can be gathered under the heading inductive atheology . These probabilistic arguments invoke considerations about the natural world such as widespread suffering, nonbelief, or findings from biology or cosmology. Another approach, atheistic noncognitivism, denies that God talk is even meaningful or has any propositional content that can be evaluated in terms of truth or falsity. Rather, religious speech acts are better viewed as a complicated sort of emoting or expression of spiritual passion. Inductive and deductive approaches are cognitivistic in that they accept that claims about God have meaningful content and can be determined to be true or false.
Some atheists hold the view that the various conceptions of gods , such as the personal god of Christianity, are ascribed logically inconsistent qualities. Such atheists present deductive arguments against the existence of God, which assert the incompatibility between certain traits, such as perfection, creator-status, immutability , omniscience , omnipresence , omnipotence , omnibenevolence , transcendence , personhood (a personal being), nonphysicality, justice , and mercy . 
Though the belief system is independent from organized religions, some post-theists posit a specific religion as formerly true and relevant. A most notable example is Frank Hugh Foster, who in a 1918 lecture announced that modern culture had arrived at a "post-theistic stage" in which humanity has taken possession of the powers of agency and creativity that had formerly been projected upon God. Another instance is Friedrich Nietzsche 's declaration that "God is dead."