Well, I would have thought so, but I am starting to wonder. Are we moving toward a society bifurcated on religious grounds, where believers and unbelievers can't even talk to one another in a reasonable fashion?
I have had several conversations with nonbelievers which I have found enjoyable and worthwhile. I remember getting my first discussion with Keith Parsons when I was in seminary, who lived in the same house I did on North Decatur Road in Atlanta. He was using the Bultmann line that modern persons cannot accept miracles, and I responded with Lewis's critique of chronological snobbery. I thought I got the better of that discussion, but I thought he got the better of most of the discussions that followed, because he was already a grad student in philosophy and knew more philosophy than I did at that point. I remember another discussion I had with a fellow graduate student when I got to the University of Illinois. He told me that had an easy time debating with theists, but arguing with me was a good deal more difficult.
Later, I presented a paper at the APA meetings in 1988 which eventually became my first philosophy publication, "Miracles and the Case for Theism." Apparently my paper inspired an undergraduate student at Claremont-McKenna college to write a paper in response to me (and several other defenders of miracles) called "Miracles and Testability," which he published in an undergraduate philosophy journal. I wrote a response to him, pointing out what I thought was the naive philosophy of science which underlay his paper. I didn't think much more about it until he wrote me, thanking me for my courteous critique and telling me that he had become a Christian in the meantime. What effect my response might had in producing such a conversion I do not know, but I was of course happy to hear about this.
Nevertheless, in thinking about what my goal might be in engaging in philosophical dialogue, I would have to say that what I am doing is not attempting in any way to convert anyone, since conversion involves far more than intellectual assent. If I were to describe what I am trying to do it is to engender intellectual sympathy for what I believe. You may not end up agreeing with me, and we may be very far apart on our positions, but I always hope when we get finished that you will get more of a feel for what it is like to think as I do, and will have more intellectual sympathy and less contempt (if you have any) for what I believe than you came in with.
This doesn't always work, especially when dealing with people who operate from what I call a zero-concession mindset.
Lewis founded the Oxford Socratic Club to follow the argument where it leads on the topic of Christianity. But maybe the Internet is not the place for this sort of thing.