To Flying High Now: That an agent is the source of an action does not entail that the action was a "choice." Neither does the appearance of "choice" entail "free will" - whatever that means. Please tell me what "free will" is free from. Please contrast this with a sort of will which was not free from whatever it is that free will is free from.
The only other thing I'll bite at so far here is middleman's rejection of (some?) dating methods. I performed these calculations in nuclear physics class during my undergrad may be tempted to address his criticisms at inexhaustable, patient and crushing length if he will entertain a detailed response to the following questions:
1. Of the available dating methods, which do you reject and why? Which do you accept and why? What is the difference?
2. Are the assumptions behind the methodology flawed philosophically in your opinion, or is it the laboratory methods which you reject? If the assumptions are bad, what is one assumption which has more support than those which are the actual assumptions of the experiments?
3. If extended to other forms of knowledge about the past, do your criticisms levied against these dating methods exceed or fall short of the standard of evidence you expect in order to infer knowledge about the past?
4. Of the specific conclusions based on dating methods which you reject, please identify which of the rejected methods from (1) above was used to arrive at the conclusions of the research.
5. Absolute dating not withstanding, please discuss the general law of superposition and its implications for relative dating.
I will absolutely not accept the burden of proof on dating methods. These are exhaustively established and are freely in the public domain.
The truth on the question of god from reason is as follows:
A. Theists who have personal reasons to believe in god can possibly be rationally justified in rejecting arguments against their positions.
B. No theistic argument merits the rejection of naturalism in favor of theism for those who have not had personal experiences to the contrary.
C. Naturalism can account for theistic belief better than most theisms can account for non-belief in God.
There is not a sound argument for the existance of God. There are only sound defenses of continuing previously existing theistic beliefs. There are no logical arguments which can prove a god does not exist, there are only arguments which lead one to conclude that a given God probably does not exist or else that the existance of a particular God is logically incompatible with her characteristics.