If someone asks you to do or say things a little differently, in order to not scare, upset, or worry them … don’t get offended.
You should be happy that they are helping you create a better argument for this type of readers.
Of course there is a difference between “saying things differently” and “not saying things”. Sometimes the offensive thing is not how you present the information, but the information itself. For example, you can speak about atheism without using ad-hominem arguments about Pope, or without mentioning child abuse in churches. Those parts are not the core of your argument, and are actively harmful if your goal is to make an “Atheism 101” presentation for religious people. On the other hand, if someone is offended by the mere fact that someone could not believe in their God, there are limits about what you can do about it. You could make the argument longer and slower to reduce the impact of the shock; use an analogy about Christians not believing in Hindu deities; perhaps quote some important religious guy saying something tolerant about nonbelievers… but at the end, you are going to say that nonbelievers exist, without immediately adding that they should be killed or converted. And someone could be offended by that, too.
Also, sometimes there are limited-resources consideration. Sometimes your argument is inoffensive for 90% of your audience, and the harm done by offending the remaining 10% may be smaller that either the cost of improving your argument for them or the cost of not presenting the argument. -- On the other hand, we should be suspicious of ourselves when we have this impression, because we are likely to overestimate the positive impact of presenting the imperfect argument, and underestimate the offence caused.
You should be happy that they are helping you create a better argument for this type of readers.
Of course there is a difference between “saying things differently” and “not saying things”. Sometimes the offensive thing is not how you present the information, but the information itself. For example, you can speak about atheism without using ad-hominem arguments about Pope, or without mentioning child abuse in churches. Those parts are not the core of your argument, and are actively harmful if your goal is to make an “Atheism 101” presentation for religious people. On the other hand, if someone is offended by the mere fact that someone could not believe in their God, there are limits about what you can do about it. You could make the argument longer and slower to reduce the impact of the shock; use an analogy about Christians not believing in Hindu deities; perhaps quote some important religious guy saying something tolerant about nonbelievers… but at the end, you are going to say that nonbelievers exist, without immediately adding that they should be killed or converted. And someone could be offended by that, too.
Also, sometimes there are limited-resources consideration. Sometimes your argument is inoffensive for 90% of your audience, and the harm done by offending the remaining 10% may be smaller that either the cost of improving your argument for them or the cost of not presenting the argument. -- On the other hand, we should be suspicious of ourselves when we have this impression, because we are likely to overestimate the positive impact of presenting the imperfect argument, and underestimate the offence caused.