Evidence for a god. Do you have any ?

[Cod]

Just look around you. That's all the evidence you should need.

That's subjective, and you know it.

Yeah but yeah but.

[Foxaèr]

That's subjective, and you know it.

Yeah but yeah but.

No ifs ands or buts.

[OakTree500]

To conclude.
Evidence for a god. Do you have any ?

There is none. 

[GUBU]

I believe I exist.

I don't.






I have sufficient evidence to know you exist. Therefore I don't need belief.

[Foxaèr]

I don't.






I have sufficient evidence to know you exist.  Therefore I don't need belief.

Nevermind, my reading skills are not all that sometimes.

[Alan V]

In both the Platonic and Aristotelian traditions, though, which make up the bulk of Christian theology, nobody expects tangible (touchable, empirical) evidence of God. They don't think he's (it's) that kind of thing. 

Roughly speaking, for them, we know about God the way we know about numbers. Nobody has ever touched the number two, but we extrapolate facts about it based on our experiences of two of this and two of that. Working from these basic experiences, Platonists extrapolate an immaterial but eternal ideal called the Good, which Christians identify with God. Aristotelians notice the actualization of potential in the world, and from this develop elaborate and difficult arguments to conclude that there must be full actualization with no potential, which the Christians identify with God. In neither case is this God something you can hold up and show, as you do with your telephone. 

I'm not saying that their arguments should persuade you, necessarily. Just that the complaints you make in the OP aren't things that are relevant to the main traditions of theology.

By the major theistic traditions, God is said to care about and interact with humanity and the world.  That implies evidence.  Believers expect evidence and point to what they think is evidence all the time, even if they are incorrect or disappointed again and again.  Misattribution is a huge problem with religious people.

The problem with trying to boil a God concept down to some abstraction, as philosophers do, is that every god is said to be a being with consciousness and willfulness.  Those attributes can't be reduced to mere abstractions.

[SteveII]

To conclude.
Evidence for a god. Do you have any ?

Here's a start...

P1. Miraculous effects have been specifically attributed to God (a supernatural being). Example, the paralytic healed by Jesus: "Mark 2:10...but I want you to know that the Son of Man has authority on earth to forgive sins.” So he said to the man, 11 “I tell you, get up, take your mat and go home.” 12 He got up, took his mat and walked out in full view of them all...". There are a hundred such examples in the NT where supernatural causation was declared or unmistakably inferred from the context.
P2. The resurrected Jesus was seen by as many as 500 people. Recently crucified people do not walk around and declare that they have conquered death and provided a way for man's redemption and as such, this is an obvious, rather big, supernatural claim.
     In support of P1 and P2, we have the following:
     a. Jesus most certainly was born, baptized, and died in the time period claimed. (other sources)
     b. Pete, James and John were known eyewitnesses to both the public and private events of Jesus' three year ministry (every other NT writer)
     c. They presided over the early church (Paul, Acts, first/second century docs)
     d. This early church instructed Paul (Paul, Acts)
     e. As evidenced by Paul's letters, this early church believed the claims later outlined in the gospels (long before they where written). We can infer from this the source of these beliefs were a critical mass of people who believed these events really happened which actually prompted immediate and significant action on their part--to evangelize the Roman world.  
     f. Peter, James and John eventually wrote letters emphasizing the themes found in the gospels
     g. Luke wrote Luke and Acts with the purpose of outlining the events from the birth of Christ through his present day
     h. The editors of Matthew, Mark, and John were all alive during the lifetimes of these people above (it is unknown if the actual people with the pen were eyewitnesses)
     i. The editors would have been know to the recipients of the gospels. The books were name by which apostle influenced that particular book
     j. The early church, who we know believed the claims of Jesus already, accepted the gospels. There is nothing in the early church writings that questioned them.
     k. The gospels dovetail nicely with Paul's writings based on his training directly from all the eyewitnesses (completing a loop)
     l. Alternate theories of the NT and early church provenance lack explanatory power of the evidence on all sorts of levels
P3. The main promise of the NT is a series of specific supernatural effects on a person
P4. An untold number of people have reported such effects
P5. An untold number of people have reported minor miracles (defined as person-oriented miracles for which the goal is very narrow -- as opposed to the NT miracles which had broad application and goals). Ranges from healing, bringing about events/experiences/encounters/open doors, extraordinary strength/peace/perseverance, evangelistic success, etc.
P6. The question why anything at all exists has no naturalistic explanation (and most likely none forthcoming).
P7. The question of why the universe exists has no metaphysically sound naturalistic explanation. There is no reason to think one will be forthcoming.
P8. The question of why our universe has the narrow range of physical constants which seem necessary to form matter and conserve energy but under naturalism has no other explanation than fantastically amazing chance that would not be accepted in any other case.
P9. The question of why our minds seem non-physical but have causal powers over the physical undercuts hard naturalism and seems to have parallels to the concept of the supernatural (not that they are necessarily supernatural).
P10. The question of why there seems to exist a knowledge of basic morality in most people and most people believe it to be based on an objective set of principles (moral Platonism) not derived from any evolutionary process.
P11. There is physical evidence for the supernatural (from P1, P2)
P12. There is a persistent, growing, unbroken chain of personal reports of the supernatural (from P4, P5)
P13. There are reason to think that naturalism is an insufficient worldview and the existence of the supernatural has better explanatory powers in a variety of these gaps. (from P6, P7, P8, P9, P10)

THEREFORE: There are multiple lines of evidence/reasoning that infer the supernatural. Bayes showed us that that more data points that you have that infer a conclusion, the higher the probability the conclusion is true. Additionally, you can apply the math the other direction and examine the probability of these events all happening/reasoning given that the supernatural does not exist. I think there has also been sufficient connections made between cause and effect to understand the framework.

[Foxaèr]

Here's a start...

P1. Miraculous effects have been specifically attributed to God (a supernatural being). Example, the paralytic healed by Jesus: "Mark 2:10...but I want you to know that the Son of Man has authority on earth to forgive sins.” So he said to the man, 11 “I tell you, get up, take your mat and go home.” 12 He got up, took his mat and walked out in full view of them all...". There are a hundred such examples in the NT where supernatural causation was declared or unmistakably inferred from the context.
P2. The resurrected Jesus was seen by as many as 500 people. Recently crucified people do not walk around and declare that they have conquered death and provided a way for man's redemption and as such, this is an obvious, rather big, supernatural claim.
     In support of P1 and P2, we have the following:
     a. Jesus most certainly was born, baptized, and died in the time period claimed. (other sources)
     b. Pete, James and John were known eyewitnesses to both the public and private events of Jesus' three year ministry (every other NT writer)
     c. They presided over the early church (Paul, Acts, first/second century docs)
     d. This early church instructed Paul (Paul, Acts)
     e. As evidenced by Paul's letters, this early church believed the claims later outlined in the gospels (long before they where written). We can infer from this the source of these beliefs were a critical mass of people who believed these events really happened which actually prompted immediate and significant action on their part--to evangelize the Roman world.  
     f. Peter, James and John eventually wrote letters emphasizing the themes found in the gospels
     g. Luke wrote Luke and Acts with the purpose of outlining the events from the birth of Christ through his present day
     h. The editors of Matthew, Mark, and John were all alive during the lifetimes of these people above (it is unknown if the actual people with the pen were eyewitnesses)
     i. The editors would have been know to the recipients of the gospels. The books were name by which apostle influenced that particular book
     j. The early church, who we know believed the claims of Jesus already, accepted the gospels. There is nothing in the early church writings that questioned them.
     k. The gospels dovetail nicely with Paul's writings based on his training directly from all the eyewitnesses (completing a loop)
     l. Alternate theories of the NT and early church provenance lack explanatory power of the evidence on all sorts of levels
P3. The main promise of the NT is a series of specific supernatural effects on a person
P4. An untold number of people have reported such effects
P5. An untold number of people have reported minor miracles (defined as person-oriented miracles for which the goal is very narrow -- as opposed to the NT miracles which had broad application and goals). Ranges from healing, bringing about events/experiences/encounters/open doors, extraordinary strength/peace/perseverance, evangelistic success, etc.
P6. The question why anything at all exists has no naturalistic explanation (and most likely none forthcoming).
P7. The question of why the universe exists has no metaphysically sound naturalistic explanation. There is no reason to think one will be forthcoming.
P8. The question of why our universe has the narrow range of physical constants which seem necessary to form matter and conserve energy but under naturalism has no other explanation than fantastically amazing chance that would not be accepted in any other case.
P9. The question of why our minds seem non-physical but have causal powers over the physical undercuts hard naturalism and seems to have parallels to the concept of the supernatural (not that they are necessarily supernatural).
P10. The question of why there seems to exist a knowledge of basic morality in most people and most people believe it to be based on an objective set of principles (moral Platonism) not derived from any evolutionary process.
P11. There is physical evidence for the supernatural (from P1, P2)
P12. There is a persistent, growing, unbroken chain of personal reports of the supernatural (from P4, P5)
P13. There are reason to think that naturalism is an insufficient worldview and the existence of the supernatural has better explanatory powers in a variety of these gaps. (from P6, P7, P8, P9, P10)

THEREFORE: There are multiple lines of evidence/reasoning that infer the supernatural. Bayes showed us that that more data points that you have that infer a conclusion, the higher the probability the conclusion is true. Additionally, you can apply the math the other direction and examine the probability of these events all happening/reasoning given that the supernatural does not exist. I think there has also been sufficient connections made between cause and effect to understand the framework.

Malarkey.

[Gawdzilla Sama]

The gods woke me up at 5 AM again today. I fed them and they fucked off. It's definitely a day ending in "Y" around here.

[SteveII]

A quick reminder of definitions:

Evidence refers to pieces of information or facts that help us establish the truth of something. Proof is a conclusion about the truth of something after analyzing the evidence. Evidence is suggestive of a conclusion. Proof is concrete and conclusive. Proof can have different thresholds. Anywhere from more likely than not (preponderance of the evidence), to beyond a reasonable doubt, to absolute. These are all arrived at by considering evidence.

So, to say that I have no evidence is simply wrong. What you mean is that in your opinion, it is not proof. That's fine, I don't care what your opinion is.

Further, What exactly do you mean by "prove"? It seems there are different kinds of proof.

• Scientific proof
  
• Historical proof
  
• Logical proofs (both deductive and inductive)
  
• Proof resulting from personal experience
  

There also also different thresholds of proof:

• Possible
  
• More likely than not (preponderance of the evidence)
  
• Beyond reasonable doubt
  
• Absolute certainty
  

These lists result in 16 different combinations alone (and I'm sure I missed some).

In my experience, a discussion like the one you are intending is a long series of shifting the goal post until you arrive at demanding something akin to absolute certainty resulting from scientific proof for a specific belief. The problem is that this is not the standard necessary for a rational belief. 

Another point, atheist constantly miss the fact that religious belief is due to a cumulative set of reasons to believe--all with their own kind/threshold of proof needed for that particular individual. So, to simply demand "proof" is insufficient. What kind, what threshold, single issue or cumulative, and to what end?