About 50 diners - whose motto is "no hot soup" - regularly turn up for Ordover's monthly meals held at venues including the Mercantile Grill on Pearl Street and Pete's Downtown in Brooklyn. They're served by regular restaurant staff - forced by city laws to keep their clothes on.

I appeared Monday on the Riz Khan show on Al-Jazeera with Richard Dawkins, and guess what? We had a civilized three-way dialog. No one erupted into Hitler-type yells. The Gestapo didn't show up, nor the Inquisition police, to drag Richard Dawkins from the studio. Host Riz Khan interviewed me for the first half of the show on the compatibility of Darwinism and religion, and on the issue of how to teach evolution in the schools. Then Khan interviewed Dawkins for the second half, mainly on why he encounters resistance to evolution and also why he rejects arguments for God as the creator of the universe.

Unfortunately Al-Jazeera hasn't yet posted the show on the web, so I'll withhold comment on Dawkins's central argument until I can link to it. But I do think that there is something on which everyone who sees the show can agree. Dawkins's excuses for not debating me (Dinesh is a "creationist" or Dinesh uses Hitler-style "yells and shrieks") are utterly absurd. Why won't Dawkins simply admit he's afraid? I don't really mind a coward as long as he's an honest coward.

I'm not the only one befuddled by Dawkins. So is evolutionary biologist and atheist David Sloan Wilson. Several months ago Wilson wrote a savage review of Dawkins's The God Delusion for Michael Shermer's magazine Skeptic. Basically Wilson said that Dawkins is supposed to be an expert about evolution but his book fails to examine religion from an evolutionary perspective. Rather, Dawkins insists on faulting religion based on claims--theological, philosophical, historical--that lie entirely outside his area of knowledge. No wonder that Dawkins's one-paragraph "refutations" of the likes of Aquinas have an amateurish, even juvenile, quality.

Wilson argues that a true scientist would develop a hypothesis about religion and then test it to see how it holds up. For instance, against Dawkins's and view that religion is a kind of destructive virus, a culturally transmitted epidemic that may benefit its parasitic carriers (the preachers) but certainly not those who succumb to the infection, Wilson offers a rival hypothesis. Wilson's view is that "religious groups are products of cultural group selection....A given religion adapts its members to their local environment, enabling them to achieve by collective action what they cannot achieve alone or even together in the absence of religion. Even though elements of religion often appear bizarre, irrational, and downright dysfunctional to believers, when examined closely most of them will make sense."

In his book Darwin's Cathedral, Wilson offers the case study of the Calvinists in sixteenth-century Geneva. At a time when factionalism and internecine conflict was rending the social fabric of the city, Calvin and his deputies introduced the Ecclesiastical Ordinances. Wow, do they sound harsh! Fines for dancing and jail for gambling are only the beginning. Yet Wilson surveys a wide body of historical scholarship that concludes that "there is little doubt that Calvinism was instrumental in solving the problem of factionalism and helping the city of Geneva survive as a social entity."

How? Basically Wilson found that morals are the key to restoring social morale. (The two terms "moral" and "morale" are connected by more than the similarity of their sounds.) Wilson writes, "I was especially impressed by how the mechanisms for preventing cheating extended to the leaders in addition to the rank and file. The head of the church was not a single individual but a group of pastors who made decisions by consensus. Calvin shared all the duties of a pastor, despite his enormous additional workload as primary architect of the religion. Double accounting methods were used to prevent the inappropriate use of charitable funds. The egalitarian spirit of Calvinism is perhaps best illustrated by the duty of caring for dying plague victims. This life-threatening task was decided by lottery."

Wilson concludes, based upon this data, that at least in this one important case, the Dawkins view is wrong and his hypothesis is vindicated. The Calvinist leaders were not out to benefit themselves at the expense of everyone else. It is simply wrong to say that they got ahead while everyone else suffered. Rather, the opposite is true. Calvinism's dour doctirnes of original sin and predestination contributed to an unprecedented identification of leaders and followers and caused the introduction of checks and balances to curb the suspect tendencies in human nature. To put it in blunt evolutionary terms, Calvinism was socially adaptive.

So what does Dawkins have to say about all this? The short answer is: nothing. Dawkins wrote a lame response to Skeptic, noting that he didn't purport in his book to be using an evolutionary understanding of religion. This would be like a doctor saying, "Well, I wasn't claiming to be giving a medical opinion." I suppose Dawkins considers it normal for an evolutionist to ignore his own field and dispense folk prescriptions based on a cursory persusal of other disciplines. I hope that Wilson does not invite Dawkins to debate this issue. What excuse will inventive Richard come up with this time?