Ok - I'll try to offer something "testable":

1. A little girl, bright-eyed and vivacious, and a lump of meat and bone.

2. A finely balanced and highly complex cosmos, and a chaotic mass of gas and energy swirling in a lifeless void.

3. The miracles of the saints or inexplicable and random unnatural events

Believers will say that God gives life, created all things and is able to work miracles, of which there is much documentary evidence, by himself or through others.

I know what you will say, but you will not be able to justify any assertion that non-belief is a more rational consequence than faith. All you can do is say you consider it to be such: opinion not fact.

As for testabilty, you can test your own existence, but only to your own satisfaction, not to mine. Furthermore, you cannot test my existence because you do not know if I am a real entity or a figment of your own imagination. If you can't tell the difference between reality and imagination, you are hopelessly ill equipped to distinguish between supernatural and natural events.

I would be grateful, therefore if you would stop demanding proof of the unprovable, knowing that it cannot be provided, while hiding behind the argument that it is not possible to prove a negative when your own belief is questioned. Admit that your position is based on instinct alone, just as believers admit their position is based on faith. once we can do that, we might be able to make progress.

I'm impressed that you have studied Einstein: he's far too complicated for me - to be honest, I don't even understand the implications of e=mc^2. What does Einstein say about the causes of the Big Bang? What evidence did he produce?

You don't have to answer that: I notice you admit you take on trust the scientific explanations of people who have a vested interest in working out how the Big Bang happened, and as that is no different from believing the pronouncements of the Archbishop of Canterbury, the Pope, the Dalai Lama, or the leading rabbis or mullahs, you position has no better validity than the position of the faithful.

Your criticism of the faithful for unquestioning belief is looking pretty thin by now, so it doesn't seem to matter that you distinguish between "justification" (as I used the term in connection with capitalism) and "evidence" as you use it in your demand for evidence of the supernatural. If there is a difference, I contend that justification is a stricter requirement than evidence tending to support. But I think you missed my point (or ignored it). I was suggesting that a negative belief is, nevertheless, a belief.

Your response is that capitalism is a demonstrable phenomenon: my answer to that is, capitalism is, in fact, no more than the absence of any other economic system: it is, in fact, economic anarchy.

(I perceive a weakness in this analogy: capitalism has produced a workable economy, not the chaos I predicted for a natural cosmos produced by a Big Bang (but consider the economic meltdown around the western nations since 2008). But before you ask me to deal with that, you must show that my rejection of capitalism without any reason to do so is a sensible position to take, just like, as you said, "I don't believe [in god], therefore, no evidence needed."

It seems to me that you are still behaving like the soccer team which says to the gridiron team lined up against it: "We play the 'real football', so you must play by our rules. Your rules are not valid because we say so."

When we have resolved whether matters of faith are best considered in terms of evidence or belief, then we can consider them and "test" the faith of the believers against the denials of the non-believers.