Except that the notion of “ability to evaluate” itself rests on a set of unproven beliefs. In my example I posited parents who teach their child to prefer naturalistic over supernaturalistic explanations. There is in fact no empirical evidence to support a general a priori exclusion of the supernatural (how could there be?) so this is a faith-based position, not one that can be empirically demonstrated to be true (or false). And on the question of whether god exists, if you give a child that frame of reference, then only one answer is possible; the child is not free to choose the other answer without rejecting the frame of reference his parents have inculcated in him. You may regard that as an “ideal position” if you yourself believe a priori that there is no supernatural reality, that god does not exist, and that the optimal outcome is that the child should come to accept this. If you are genuinely neutral on the question then you wouldn’t describe this as “ideal”. And, in either case, the approach is hardly one which maximises the child’s freedom, or allows him to approach the question with a “clean slate”, which I think was the claim being made.
Just to be clear, I have no problem at all with parents who raise their children with a naturalistic and materialistic worldview; I think that’s an entirely justifiable and defensible thing to do. I just think that, if you do that, to then pretend that you have equipped your children to approach theological questions with a “clean slate” requires a startling degree of self-delusion.
I have to point out that, of the three naturalistic examples I outlined in my post, at least two are false, and quite possibly all three are. At most, only one of them can be said to be “the truth as far as we know it”.
And, from the child’s point of view, all of the explanations, naturalistic and supernaturalistic alike, are beliefs. It’s true that (some of) the naturalistic explanations are supported by empirical evidence, but he doesn’t know that, and he certainly hasn’t evaluated the evidence and probably isn’t capable of doing so. From his point of view, the choice he makes is simply, who does he believe? His parents, who offer the colliding masses of air theory? His uncle, who tells him that it’s lightning hitting the ground? The parents of his schoolmate, who tell him that it’s angels playing bowling? All of them are in fact wrong, but he has no way of knowing this. His only criteria are (a) which authority figure to trust, and (b) if he has attained this level of reasoning, which explanation fits best with the beliefs that have already been inculcated in him.
I agree. But there are definite connotations for religion that flow from inculcating a general preference for naturalistic over supernaturalistic explanations for all questions, whether or not scientific.