Liddle begins the documentary by attempting to survey common
criticisms of religion, and particularly
antireligious arguments based on the prevalence of
religious violence. He argues that the "very stupid human craving for certainty and justification", not religion, is to blame for this violence, and that atheism is becoming just as
dogmatic as religion. In order to support his thesis, Liddle presents numerous examples of actions and words by atheists which he argues are direct parallels of religious attitudes. He characterizes Atkins and Dawkins as "
fundamentalist atheists" and "
evangelists". In response to atheistic appeals to
science as a superior method for understanding the world than religion, Liddle argues that science itself is akin to religion: "the problem for atheists is that science may not be as far away from religion as you might imagine". He describes
Fermilab, a
U.S. Department of Energy National Laboratory focused on
particle physics, as a "temple to science", and characterises
Charles Darwin's
On the Origin of Species as a "sacred text" for atheists. Liddle focuses on
objections to evolution halfway through the documentary, on the premise that "
Darwinism is atheism's trump card". He characterises the
creation–evolution controversy as being between scientists "who see no room for religion in the world" and ones "who can accommodate both a scientific and religious worldview". Liddle interviews the
intelligent design supporter
Steve Fuller, a philosopher, who argues that evolution is the only "scientifically credible basis" for atheism, and anthropologist
Jeffrey H. Schwartz, who argues that evolutionary theory cannot account for novelties. He comes to the conclusion that the
modern synthetic theory of evolution will be superseded in a future
paradigm shift, undermining the arguments of atheists like Dawkins. Liddle also criticizes models of
sociocultural evolution such as
memetics and interviews skeptics of memetics such as
Alister McGrath. In the final part of the documentary, Liddle argues against a perceived overreliance on "cold logic" and the amoral
scientific method. He focuses primarily on the track record of
secular ethics, citing the role of the
Jacobins and
Cult of Reason in the
Reign of Terror in
Revolutionary France, as well as the
religious persecution under
Soviet state atheism. He also criticizes evolutionary theory, as well as
scientism, for
Francis Galton's philosophy of
eugenics and its influence on
Nazi Germany's racial policies, speaking of a "direct line between Darwin, Galton, and Hitler". Further, Liddle criticizes the ethics of Dawkins and atheist philosopher
Peter Singer as "tentative" and "wishy-washy". Ultimately, Liddle argues that "which option you take, then, God or no God, is a matter of choosing something for which there is no scientific proof either way". He argues that adhering to both religious
supernaturalism and scientific
naturalism is not contradictory, but a "balance" of the "very essence of what it is to be human". Based on arguments for God such as the
fine-tuned universe argument, and on a lack of a conclusive understanding of pre-
Big Bang physics, Liddle states that "the true scientific position, of course, is that there may be a God, and there may not be a God". Liddle identifies this position as
agnostic, which he distinguishes from the "zealous" atheism he is critical of. ==Reviews==