And if there is anything which could demonstrate that we are acting rightly it is the
distress
that daily grows.
Richard-Dawkins-God-Delusion
When the sailors first landed in Mauritius and saw the gentle dodos, it never occurred to them to do anything other than club them to death.
They didn't even want to eat them (they were described as unpalatable).
Presumably, hitting defenceless, tame, flightless birds over the head with a club was just something to do.
Nowadays such behaviour would be unthinkable, and the extinction of a modern equivalent of the dodo, even by accident, let alone by deliberate human killing, is regarded as a tragedy.
time,
268 THE GOD DELUSION
Just such a tragedy, by the standards of today's cultural climate, was the more recent extinction of Thylacinus, the Tasmanian wolf. These now iconically lamented creatures had a bounty on their heads until as recently as 1909. In Victorian novels of Africa, 'elephant', 'lion' and 'antelope' (note the revealing singular) are 'game' and what you do to game, without a second thought, is shoot it. Not for food. Not for self-defence. For 'sport'. But now the Zeitgeist has changed. Admittedly, rich, sedentary 'sportsmen' may shoot wild African animals from the safety of a Land-Rover and take the stuffed heads back home. But they have to pay through the nose to do so, and are widely despised for it. Wildlife conservation and the conservation of the environment have become accepted values with the same moral status as was once accorded to keeping the sabbath and shunning graven images.
The swinging sixties are legendary for their liberal modernity. But at the beginning of that decade a prosecuting barrister, in the trial for obscenity of Lady Cbatterley's Lover, could still ask the jury: 'Would you approve of your young sons, young daughters - because girls can read as well as boys [can you believe he said that? ] - reading this book? Is it a book you would have lying around in your own house? Is it a book you would even wish your wife or your servants to read? ' This last rhetorical question is a particularly stunning illustration of the speed with which the Zeitgeist changes.
The American invasion of Iraq is widely condemned for its civilian casualties, yet these casualty figures are orders of magnitude lower than comparable numbers for the Second World War. There seems to be a steadily shifting standard of what is morally acceptable. Donald Rumsfeld, who sounds so callous and odious today, would have sounded like a bleeding-heart liberal if he had said the same things during the Second World War. Something has shifted in the intervening decades. It has shifted in all of us, and the shift has no connection with religion. If anything, it happens in spite of religion, not because of it.
The shift is in a recognizably consistent direction, which most of us would judge as improvement. Even Adolf Hitler, widely regarded as pushing the envelope of evil into uncharted territory, would not have stood out in the time of Caligula or of Genghis Khan. Hitler
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no doubt killed more people than Genghis, but he had twentieth- century technology at his disposal. And did even Hitler gain his greatest pleasure, as Genghis avowedly did, from seeing his victims' 'near and dear bathed in tears'? We judge Hitler's degree of evil by the standards of today, and the moral Zeitgeist has moved on since Caligula's time, just as the technology has. Hitler seems especially evil only by the more benign standards of our time.
Within my lifetime, large numbers of people thoughtlessly bandied derogatory nicknames and national stereotypes: Frog, Wop, Dago, Hun, Yid, Coon, Nip, Wog. I won't claim that such words have disappeared, but they are now widely deplored in polite circles. The word 'negro', even though not intended to be insulting, can be used to date a piece of English prose. Prejudices are indeed revealing giveaways of the date of a piece of writing. In his own time, a respected Cambridge theologian, A. C. Bouquet, was able to begin the chapter on Islam of his Comparative Religion with these words: 'The Semite is not a natural monotheist, as was supposed about the middle of the nineteenth century. He is an animist. ' The obsession with race (as opposed to culture) and the revealing use of the singular ('The Semite . . . He is an animist') to reduce an entire
plurality of people to one 'type' are not heinous by any standards. But they are another tiny indicator of the changing Zeitgeist. No Cambridge professor of theology or any other subject would today use those words. Such subtle hints of changing mores tell us that Bouquet was writing no later than the middle of the twentieth century. It was in fact 1941.
Go back another four decades, and the changing standards become unmistakeable. In a previous book I quoted H. G. Wells's Utopian New Republic, and I shall do so again because it is such a shocking illustration of the point I am making.
And how will the New Republic treat the inferior races? How will it deal with the black? . . . the yellow man? . . . the Jew? . . . those swarms of black, and brown, and dirty- white, and yellow people, who do not come into the new needs of efficiency? Well, the world is a world, and not a charitable institution, and I take it they will have to go . . . And the ethical system of these men of the New Republic,
270
i H r c; o ! ) i) 1; i. u s i o x
the ethical system which will dominate the world state, will be shaped primarily to favour the procreation of what is fine and efficient and beautiful in humanity - beautiful and strong bodies, clear and powerful minds . . . And the method that nature has followed hitherto in the shaping of the world, whereby weakness was prevented from propagating weakness . . . is death . . . The men of the New Republic . . . will have an ideal that will make the killing worth the while.
That was written in 1902, and Wells was regarded as a progressive in his own time. In 1902 such sentiments, while not widely agreed, would have made for an acceptable dinner-party argument. Modern readers, by contrast, literally gasp with horror when they see the words. We are forced to realize that Hitler, appalling though he was, was not quite as far outside the Zeitgeist of his time as he seems from our vantage-point today. How swiftly the Zeitgeist changes - and it moves in parallel, on a broad front, throughout the educated world.
Where, then, have these concerted and steady changes in social consciousness come from? The onus is not on me to answer. For my purposes it is sufficient that they certainly have not come from religion. If forced to advance a theory, I would approach it along the following lines. We need to explain why the changing moral Zeitgeist is so widely synchronized across large numbers of people; and we need to explain its relatively consistent direction.
First, how is it synchronized across so many people? It spreads itself from mind to mind through conversations in bars and at dinner parties, through books and book reviews, through news- papers and broadcasting, and nowadays through the Internet. Changes in the moral climate are signalled in editorials, on radio talk shows, in political speeches, in the patter of stand-up comedians and the scripts of soap operas, in the votes of parlia- ments making laws and the decisions of judges interpreting them. One way to put it would be in terms of changing meme frequencies in the meme pool, but I shall not pursue that.
Some of us lag behind the advancing wave of the changing moral Zeitgeist and some of us are slightly ahead. But most of us in the
:
G O OI") ' B O O K A N D T 1 i I ,\! O R A I, '/I. I 7 <; l . I S i 2 7 1
twenty-first century are bunched together and way ahead of our counterparts in the Middle Ages, or in the time of Abraham, or even as recently as the 1920s. The whole wave keeps moving, and even the vanguard of an earlier century (T. H. Huxley is the obvious example) would find itself way behind the laggers of a later century. Of course, the advance is not a smooth incline but a meandering sawtooth. There are local and temporary setbacks such as the United States is suffering from its government in the early 2000s. But over the longer timescale, the progressive trend is unmistake- able and it will continue.
What impels it in its consistent direction? We mustn't neglect the driving role of individual leaders who, ahead of their time, stand up and persuade the rest of us to move on with them. In America, the ideals of racial equality were fostered by political leaders of the calibre of Martin Luther King, and entertainers, sportsmen and other public figures and role models such as Paul Robeson, Sidney Poitier, Jesse Owens and Jackie Robinson. The emancipations of slaves and of women owed much to charismatic leaders. Some of these leaders were religious; some were not. Some who were religious did their good deeds because they were religious. In other cases their religion was incidental. Although Martin Luther King
was a Christian, he derived his philosophy of non-violent civil disobedience directly from Gandhi, who was not.
Then, too, there is improved education and, in particular, the increased understanding that each of us shares a common humanity with members of other races and with the other sex - both deeply unbiblical ideas that come from biological science, especially evolution. One reason black people and women and, in Nazi Germany, Jews and gypsies have been treated badly is that they were not perceived as fully human. The philosopher Peter Singer, in Animal Liberation, is the most eloquent advocate of the view that we should move to a post-speciesist condition in which humane treatment is meted out to all species that have the brain power to appreciate it. Perhaps this hints at the direction in which the moral Zeitgeist might move in future centuries. It would be a natural extrapolation of earlier reforms like the abolition of slavery and the emancipation of women.
It is beyond my amateur psychology and sociology to go any
272 T H E G O D D E L U S I O N
further in explaining why the moral Zeitgeist moves in its broadly concerted way. For my purposes it is enough that, as a matter of observed fact, it does move, and it is not driven by religion - and certainly not by scripture. It is probably not a single force like gravity, but a complex interplay of disparate forces like the one that propels Moore's Law, describing the exponential increase in computer power. Whatever its cause, the manifest phenomenon of Zeitgeist progression is more than enough to undermine the claim that we need God in order to be good, or to decide what is good.
WHAT ABOUT HITLER AND STALIN? WEREN'T THEY ATHEISTS?
The Zeitgeist may move, and move in a generally progressive direc- tion, but as I have said it is a sawtooth not a smooth improvement, and there have been some appalling reversals. Outstanding rever- sals, deep and terrible ones, are provided by the dictators of the twentieth century. It is important to separate the evil intentions of men like Hitler and Stalin from the vast power that they wielded in achieving them. I have already observed that Hitler's ideas and intentions were not self-evidently more evil than those of Caligula - or some of the Ottoman sultans, whose staggering feats of nasti- ness are described in Noel Barber's Lords of the Golden Horn. Hitler had twentieth-century weapons, and twentieth-century com- munications technology at his disposal. Nevertheless, Hitler and Stalin were, by any standards, spectacularly evil men.
'Hitler and Stalin were atheists. What have you got to say about that? ' The question comes up after just about every public lecture that I ever give on the subject of religion, and in most of my radio interviews as well. It is put in a truculent way, indignantly freighted with two assumptions: not only (1) were Stalin and Hitler atheists, but (2) they did their terrible deeds because they were atheists. Assumption (1) is true for Stalin and dubious for Hitler. But assumption (1) is irrelevant anyway, because assumption (2) is false. It is certainly illogical if it is thought to follow from (1). Even
T H E ' G O O D " B O O K A N D T H E M O R A L Z E / f G ? / S 7 273
if we accept that Hitler and Stalin shared atheism in common, they both also had moustaches, as does Saddam Hussein. So what? The interesting question is not whether evil (or good) individual human beings were religious or were atheists. We are not in the business of counting evil heads and compiling two rival roll calls of iniquity. The fact that Nazi belt buckles were inscribed with 'Gott mit uns' doesn't prove anything, at least not without a lot more discussion.
What matters is not whether Hitler and Stalin were atheists, but whether atheism systematically influences people to do bad things. There is not the smallest evidence that it does.
There seems no doubt that, as a matter of fact, Stalin was an atheist. He received his education at an Orthodox seminary, and his mother never lost her disappointment that he had not entered the priesthood as she intended - a fact that, according to Alan Bullock,
106
caused Stalin much amusement. Perhaps because of his training
for the priesthood, the mature Stalin was scathing about the Russian Orthodox Church, and about Christianity and religion in general. But there is no evidence that his atheism motivated his brutality. His earlier religious training probably didn't either, unless it was through teaching him to revere absolutist faith, strong authority and a belief that ends justify means.
The legend that Hitler was an atheist has been assiduously cultivated, so much so that a great many people believe it without question, and it is regularly and defiantly trotted out by religious apologists. The truth of the matter is far from clear. Hitler was born into a Catholic family, and went to Catholic schools and churches as a child. Obviously that is not significant in itself: he could easily have given it up, as Stalin gave up his Russian Orthodoxy after leaving the Tiflis Theological Seminary. But Hitler never formally renounced his Catholicism, and there are indications throughout his life that he remained religious. If not Catholic, he seems to have retained a belief in some sort of divine providence. For example he stated in Mein Kampf that, when he heard the news of the declar- ation of the First World War, 'I sank down on my knees and thanked Heaven out of the fullness of my heart for the favour of
107
having been permitted to live in such a time. '
when he was still only twenty-five. Perhaps he changed after that?
But that was 1914, In 1920, when Hitler was thirty-one, his close associate Rudolf
2 7 4 T i l h (", O D D E L U S I O N
Hess, later to be deputy Fu? hrer, wrote in a letter to the Prime Minister of Bavaria, 'I know Herr Hitler very well personally and am quite close to him. He has an unusually honourable character, full of
108
profound kindness, is religious, a good Catholic. '
could be said that, since Hess got the 'honourable character' and the 'profound kindness' so crashingly wrong, maybe he got the 'good Catholic' wrong too! Hitler could scarcely be described as a 'good' anything, which reminds me of the most comically audacious argument I have heard in favour of the proposition that Hitler must have been an atheist. Paraphrasing from many sources, Hitler was a bad man, Christianity teaches goodness, therefore Hitler can't have been a Christian! Goering's remark about Hitler, 'Only a Catholic could unite Germany,' might, I suppose, have meant somebody brought up Catholic rather than a believing Catholic.
In a speech of 1933 in Berlin, Hitler said, 'We were convinced
that the people need and require this faith. We have therefore
undertaken the fight against the atheistic movement, and that not
merely with a few theoretical declarations: we have stamped it
109
out. '
'believed in belief. But as late as 1941 he told his adjutant, General Gerhard Engel, 'I shall remain a Catholic for ever. '
Even if he didn't remain a sincerely believing Christian, Hitler would have to have been positively unusual not to have been in- fluenced by the long Christian tradition of blaming Jews as Christ-killers. In a speech in Munich in 1923, Hitler said, 'The first thing to do is to rescue [Germany] from the Jew who is ruining our country . . . We want to prevent our Germany from suffering, as
110
Another did, the death upon the Cross. '
Definitive Biography, John Toland wrote of Hitler's religious position at the time of the 'final solution':
Still a member in good standing of the Church of Rome despite detestation of its hierarchy, he carried within him its teaching that the Jew was the killer of god. The extermination, therefore, could be done without a twinge of conscience since he was merely acting as the avenging hand of god - so long as it was done impersonally, with- out cruelty.
That might indicate only that, like many others, Hitler
Of course, it
In his Adolf Hitler: The
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Christian hatred of Jews is not just a Catholic tradition. Martin Luther was a virulent anti-Semite. At the Diet of Worms he said that 'All Jews should be driven from Germany. ' And he wrote a whole book, On the Jews and their Lies, which probably influenced Hitler. Luther described the Jews as a 'brood of vipers', and the same phrase was used by Hitler in a remarkable speech of 1922, in which he several times repeated that he was a Christian:
My feeling as a Christian points me to my Lord and Saviour as a fighter. It points me to the man who once in loneliness, surrounded by a few followers, recognized these Jews for what they were and summoned men to fight against them and who, God's truth! was greatest not as a sufferer but as a fighter. In boundless love as a Christian and as a man I read through the passage which tells us how the Lord at last rose in His might and seized the scourge to drive out of the Temple the brood of vipers and adders. How terrific was His fight for the world against the Jewish poison. To-day, after two thousand years, with deepest emotion I recognize more profoundly than ever before the fact that it was for this that He had to shed His blood upon the Cross. As a Christian 1 have no duty to allow myself to be cheated, but I have the duty to be a fighter for truth and justice . . .
And if there is anything which could demonstrate that we are acting rightly it is the distress that daily grows. For as a Christian I have also
111
It is hard to know whether Hitler picked up the phrase 'brood of vipers' from Luther, or whether he got it directly from Matthew 3: 7, as Luther presumably did. As for the theme of Jewish persecution as part of God's will, Hitler returned to it in Mein Kampf: 'Hence today I believe that I am acting in accordance with the will of the Almighty Creator: by defending myself against the
Jew, I am fighting for the work of the Lord. " That was 1925. He said it again in a speech in the Reichstag in 1938, and he said similar things throughout his career.
Quotations like those have to be balanced by others from his
a duty to my own people.
276 THE C;OU DELUSIGN
Table Talk, in which Hitler expressed virulently anti-Christian views, as recorded by his secretary. The following all date from 1941:
The heaviest blow that ever struck humanity was the coming of Christianity. Bolshevism is Christianity's illegitimate child. Both are inventions of the Jew. The deliberate lie in the matter of religion was introduced into the world by Christianity . . .
The reason why the ancient world was so pure, light and serene was that it knew nothing of the two great scourges: the pox and Christianity.
When all is said, we have no reason to wish that the Italians and Spaniards should free themselves from the drug of Christianity. Let's be the only people who are immunised against the disease.
Hitler's Table Talk contains more quotations like those, equating Christianity with Bolshevism, sometimes drawing an analogy between Karl Marx and St Paul and never forgetting that both were Jews (though Hitler, oddly, was always adamant that Jesus himself was not a Jew). It is possible that Hitler had by 1941 experienced some kind of deconversion or disillusionment with Christianity. Or is the resolution of the contradictions simply that he was an opportunistic liar whose words cannot be trusted, in either direction?
It could be argued that, despite his own words and those of his associates, Hitler was not really religious but just cynically exploit- ing the religiosity of his audience. He may have agreed with Napoleon, who said, 'Religion is excellent stuff for keeping common people quiet,' and with Seneca the Younger: 'Religion is regarded by the common people as true, by the wise as false, and by the rulers as useful. ' Nobody could deny that Hitler was capable of such insincerity. If this was his real motive for pretending to be religious, it serves to remind us that Hitler didn't carry out his atrocities single-handed. The terrible deeds themselves were carried out by soldiers and their officers, most of whom were surely Christian. Indeed, the Christianity of the German people underlies
often
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the very hypothesis we are discussing - a hypothesis to explain the supposed insincerity of Hitler's religious professings! Or, perhaps Hitler felt that he had to display some token sympathy for Christianity, otherwise his regime would not have received the support it did from the Church. This support showed itself in various ways, including Pope Pius XIIs persistent refusal to take a stand against the Nazis - a subject of considerable embarrassment to the modern Church. Either Hitler's professions of Christianity were sincere, or he faked his Christianity in order to win - success- fully - co-operation from German Christians and the Catholic Church. In either case, the evils of Hitler's regime can hardly be
held up as flowing from atheism.
Even when he was railing against Christianity, Hitler never
ceased using the language of Providence: a mysterious agency which, he believed, had singled him out for a divine mission to lead Germany. He sometimes called it Providence, at other times God. After the Anschluss, when Hitler returned in triumph to Vienna in 1938, his exultant speech mentioned God in this providential guise: 'I believe it was God's will to send a boy from here into the Reich, to let him grow up and to raise him to be the leader of the nation
112 so that he could lead back his homeland into the Reich. '
When he narrowly escaped assassination in Munich in
November 1939, Hitler credited Providence with intervening to
save his life by causing him to alter his schedule: 'Now I am com-
pletely content. The fact that I left the Biirgerbraukeller earlier than
usual is a corroboration of Providence's intention to let me reach
113
my goal. ' After this failed assassination the Archbishop of
Munich, Cardinal Michael Faulhaber, ordered that a Te Deum should be said in his cathedral, 'To thank Divine Providence in the name of the archdiocese for the Fiihrer's fortunate escape. ' Some of Hitler's followers, with the support of Goebbels, made no bones about building Nazism into a religion in its own right. The follow- ing, by the chief of the united trade unions, has the feel of a prayer, and even has the cadences of the Christian Lord's Prayer ('Our Father') or the Creed:
Adolf Hitler! We are united with you alone! We want to renew our vow in this hour: On this earth we believe only
278
TIfH (. ()D DELUSIGN
in Adolf Hitler. We believe that National Socialism is the sole saving faith for our people. We believe that there is a Lord God in heaven, who created us, who leads us, who directs us and who blesses us visibly. And we believe that this Lord God sent Adolf Hitler to us, so that Germany
114 might become a foundation for all eternity.
Stalin was an atheist and Hitler probably wasn't; but even if he was, the bottom line of the Stalin/Hitler debating point is very simple. Individual atheists may do evil things but they don't do evil things in the name of atheism. Stalin and Hitler did extremely evil things, in the name of, respectively, dogmatic and doctrinaire Marxism, and an insane and unscientific eugenics theory tinged with sub-Wagnerian ravings. Religious wars really are fought in the name of religion, and they have been horribly frequent in history. I cannot think of any war that has been fought in the name of atheism. Why should it? A war might be motivated by economic greed, by political ambition, by ethnic or racial prejudice, by deep grievance or revenge, or by patriotic belief in the destiny of a nation. Even more plausible as a motive for war is an unshakeable faith that one's own religion is the only true one, reinforced by a holy book that explicitly condemns all heretics and followers of rival religions to death, and explicitly promises that the soldiers of God will go straight to a martyrs' heaven. Sam Harris, as so often, hits the bullseye, in The End of Faith:
The danger of religious faith is that it allows otherwise normal human beings to reap the fruits of madness and consider them holy. Because each new generation of children is taught that religious propositions need not be justified in the way that all others must, civilization is still besieged by the armies of the preposterous. We are, even now, killing ourselves over ancient literature. Who would have thought something so tragically absurd could be possible?
By contrast, why would anyone go to war for the sake of an absence of belief?
CHAPTER 8 What's wrong with religion? Why be so hostile?
Religion has actually convinced people that there's an invisible man - living in the sky - who watches everything you do, every minute of every day. And the invisible man has a special list of ten things he does not want you to do. And if you do any of these ten things, he has a special place, full of fire and smoke and burning and torture and anguish, where he will send you to live and suffer and burn and choke and scream and cry forever and ever 'til the end oftime . . . But He loves you!
GEORGE CARLIN
WHAT'S WRONG WITH RELIGION? 281
I do not, by nature, thrive on confrontation. I don't think the adversarial format is well designed to get at the truth, and I regularly refuse invitations to take part in formal debates. I was once invited to debate with the then Archbishop of York, in Edinburgh. I felt honoured by this, and accepted. After the debate, the religious physicist Russell Stannard reproduced in his book Doing Away with God? a letter that he wrote to the Observer:
Sir, Under the gleeful headline 'God comes a poor Second before the Majesty of Science', your science correspondent reported (on Easter Sunday of all days) how Richard Dawkins 'inflicted grievous intellectual harm' on the Archbishop of York in a debate on science and religion. We were told of 'smugly smiling atheists' and 'Lions 10; Christians nil'.
Stannard went on to chide the Observer for failing to report a sub- sequent encounter between him and me, together with the Bishop of Birmingham and the distinguished cosmologist Sir Hermann Bondi, at the Royal Society, which had not been staged as an adversarial debate, and which had been a lot more constructive as a result. I can only agree with his implied condemnation of the adversarial debate format. In particular, for reasons explained in A Devil's Chaplain, I never take part in debates with creationists. *
Despite my dislike of gladiatorial contests, I seem somehow to have acquired a reputation for pugnacity towards religion. Colleagues who agree that there is no God, who agree that we do not need religion to be moral, and agree that we can explain the roots of religion and of morality in non-religious terms, never- theless come back at me in gentle puzzlement. Why are you so hostile? What is actually wrong with religion? Does it really do so much harm that we should actively fight against it? Why not live and let live, as one does with Taurus and Scorpio, crystal ene. rgy and ley lines? Isn't it all just harmless nonsense?
I might retort that such hostility as I or other atheists occasion- ally voice towards religion is limited to words. I am not going to
* I do not have the chutzpah to refuse on the grounds offered by one of my most distinguished scientific colleagues, whenever a creationist tries to stage a formal debate with him (I shall not name him, but his words should be read in an Australian accent): 'That would look great on your CV; not so good on mine. '
282 THE GOD DELUSION
bomb anybody, behead them, stone them, burn them at the stake, crucify them, or fly planes into their skyscrapers, just because of a theological disagreement. But my interlocutor usually doesn't leave it at that. He may go on to say something like this: 'Doesn't your hostility mark you out as a fundamentalist atheist, just as funda- mentalist in your own way as the wingnuts of the Bible Belt in theirs? ' I need to dispose of this accusation of fundamentalism, for it is distressingly common.
FUNDAMENTALISM AND THE SUBVERSION OF SCIENCE
Fundamentalists know they are right because they have read the truth in a holy book and they know, in advance, that nothing will budge them from their belief. The truth of the holy book is an axiom, not the end product of a process of reasoning. The book is true, and if the evidence seems to contradict it, it is the evidence that must be thrown out, not the book. By contrast, what I, as a scientist, believe (for example, evolution) I believe not because of reading a holy book but because I have studied the evidence. It really is a very different matter. Books about evolution are believed not because they are holy. They are believed because they present overwhelming quantities of mutually buttressed evidence. In principle, any reader can go and check that evidence. When a science book is wrong, somebody eventually discovers the mistake and it is corrected in subsequent books. That conspicuously doesn't happen with holy books.
Philosophers, especially amateurs with a little philosophical learning, and even more especially those infected with 'cultural relativism', may raise a tiresome red herring at this point: a scientist's belief in evidence is itself a matter of fundamentalist faith. I have dealt with this elsewhere, and will only briefly repeat myself here. All of us believe in evidence in our own lives, whatever we may profess with our amateur philosophical hats on. If I am accused of murder, and prosecuting counsel sternly asks me
WHAT'S WRONG WITH RELIGION? 283
whether it is true that I was in Chicago on the night of the crime, I cannot get away with a philosophical evasion: 'It depends what you mean by "true". ' Nor with an anthropological, relativist plea: 'It is only in your Western scientific sense of "in" that I was in Chicago. The Bongolese have a completely different concept of "in", accord- ing to which you are only truly "in" a place if you are an anointed
115 elder entitled to take snuff from the dried scrotum of a goat. '
Maybe scientists are fundamentalist when it comes to defining in some abstract way what is meant by 'truth'. But so is everybody else. I am no more fundamentalist when I say evolution is true than when I say it is true that New Zealand is in the southern hemisphere. We believe in evolution because the evidence supports it, and we would abandon it overnight if new evidence arose to dis-
prove it. No real fundamentalist would ever say anything like that. It is all too easy to confuse fundamentalism with passion. I may well appear passionate when I defend evolution against a funda- mentalist creationist, but this is not because of a rival fundamentalism of my own. It is because the evidence for evolution is overwhelmingly strong and I am passionately distressed that my opponent can't see it - or, more usually, refuses to look at it because it contradicts his holy book. My passion is increased when I think about how much the poor fundamentalists, and those whom they influence, are missing. The truths of evolution, along with many other scientific truths, are so engrossingly fascinating and beautiful; how truly tragic to die having missed out on all that! Of course that makes me passionate. How could it not? But my belief in evolution is not fundamentalism, and it is not faith, because I know what it would take to change my mind, and I would gladly do so if the
necessary evidence were forthcoming.
It does happen. I have previously told the story of a respected elder statesman of the Zoology Department at Oxford when I was an undergraduate. For years he had passionately believed, and taught, that the Golgi Apparatus (a microscopic feature of the interior of cells) was not real: an artefact, an illusion. Every Monday afternoon it was the custom for the whole department to listen to a research talk by a visiting lecturer. One Monday, the visitor was an American cell biologist who presented completely convincing evidence that the Golgi Apparatus was real. At the end
284 THE GOD DELUSION
of the lecture, the old man strode to the front of the hall, shook the American by the hand and said - with passion - 'My dear fellow, I wish to thank you. I have been wrong these fifteen years. ' We clapped our hands red. No fundamentalist would ever say that. In practice, not all scientists would. But all scientists pay lip service to it as an ideal - unlike, say, politicians who would probably condemn it as flip-flopping. The memory of the incident I have described still brings a lump to my throat.
As a scientist, I am hostile to fundamentalist religion because it actively debauches the scientific enterprise. It teaches us not to change our minds, and not to want to know exciting things that are available to be known. It subverts science and saps the intellect. The saddest example I know is that of the American geologist Kurt Wise, who now directs the Center for Origins Research at Bryan College, Dayton, Tennessee. It is no accident that Bryan College is named after William Jennings Bryan, prosecutor of the science teacher John Scopes in the Dayton 'Monkey Trial' of 1925. Wise could have fulfilled his boyhood ambition to become a professor of geology at a real university, a university whose motto might have been 'Think critically' rather than the oxymoronic one displayed on the Bryan website: 'Think critically and biblically'. Indeed, he obtained a real degree in geology at the University of Chicago, followed by two higher degrees in geology and paleontology at Harvard (no less) where he studied under Stephen Jay Gould (no less). He was a highly qualified and genuinely promising young scientist, well on his way to achieving his dream of teaching science and doing research at a proper university.
Then tragedy struck. It came, not from outside but from within his own mind, a mind fatally subverted and weakened by a funda- mentalist religious upbringing that required him to believe that the Earth - the subject of his Chicago and Harvard geological education - was less than ten thousand years old. He was too intelligent not to recognize the head-on collision between his religion and his science, and the conflict in his mind made him increasingly uneasy. One day, he could bear the strain no more, and he clinched the matter with a pair of scissors. He took a bible and went right through it, liter- ally cutting out every verse that would have to go if the scientific world-view were true. At the end of this ruthlessly honest and
WHAT'S WRONG WITH RELIGION? 285
labour-intensive exercise, there was so little left of his bible that,
try as I might, and even with the benefit of intact margins throughout the pages of Scripture, I found it impossible to pick up the Bible without it being rent in two. I had to make a decision between evolution and Scripture. Either the Scripture was true and evolution was wrong or evolution was true and I must toss out the Bible . . . It was there that night that I accepted the Word of God and rejected all that would ever counter it, including evolution. With that, in great sorrow, I tossed into the fire all my dreams and hopes in science.
I find that terribly sad; but whereas the Golgi Apparatus story moved me to tears of admiration and exultation, the Kurt Wise story is just plain pathetic - pathetic and contemptible. The wound, to his career and his life's happiness, was self-inflicted, so un- necessary, so easy to escape. All he had to do was toss out the bible. Or interpret it symbolically, or allegorically, as the theologians do. Instead, he did the fundamentalist thing and tossed out science, evidence and reason, along with all his dreams and hopes.
Perhaps uniquely among fundamentalists, Kurt Wise is honest - devastatingly, painfully, shockingly honest. Give him the Templeton Prize; he might be the first really sincere recipient. Wise brings to the surface what is secretly going on underneath, in the minds of fundamentalists generally, when they encounter scientific evidence that contradicts their beliefs. Listen to his peroration:
Although there are scientific reasons for accepting a young earth, I am a young-age creationist because that is my understanding of the Scripture. As I shared with my professors years ago when I was in college, if all the evidence in the universe turns against creationism, I would be the first to admit it, but I would still be a creationist because that is what the Word of God seems to indicate.
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Here I must stand.
He seems to be quoting Luther as he nailed his theses to the door
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of the church in Wittenberg, but poor Kurt Wise reminds me more of Winston Smith in 1984 - struggling desperately to believe that two plus two equals five if Big Brother says it does. Winston, however, was being tortured. Wise's doublethink comes not from the imperative of physical torture but from the imperative - apparently just as undeniable to some people - of religious faith: arguably a form of mental torture. I am hostile to religion because of what it did to Kurt Wise. And if it did that to a Harvard- educated geologist, just think what it can do to others less gifted and less well armed.
Fundamentalist religion is hell-bent on ruining the scientific education of countless thousands of innocent, well-meaning, eager young minds. Non-fundamentalist, 'sensible' religion may not be doing that. But it is making the world safe for fundamentalism by teaching children, from their earliest years, that unquestioning faith is a virtue.
THE DARK SIDE OF ABSOLUTISM
In the previous chapter, when trying to explain the shifting moral Zeitgeist, I invoked a widespread consensus of liberal, enlightened, decent people. I made the rosy-spectacled assumption that 'we' all broadly agree with this consensus, some more than others, and I had in mind most of the people likely to read this book, whether they are religious or not. But of course, not everybody is of the consensus (and not everybody will have any desire to read my book). It has to be admitted that absolutism is far from dead. Indeed, it rules the minds of a great number of people in the world today, most dangerously so in the Muslim world and in the incipient American theocracy (see Kevin Phillips's book of that name). Such absolutism nearly always results from strong religious faith, and it constitutes a major reason for suggesting that religion can be a force for evil in the world.
One of the fiercest penalties in the Old Testament is the one exacted for blasphemy. It is still in force in certain countries. Section 295-C of the Pakistan penal code prescribes the death
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penalty for this 'crime'. On 18 August 2001, Dr Younis Shaikh, a medical doctor and lecturer, was sentenced to death for blasphemy. His particular crime was to tell students that the prophet Muhammad was not a Muslim before he invented the religion at the age of forty. Eleven of his students reported him to the authorities for this 'offence'. The blasphemy law in Pakistan is more usually invoked against Christians, such as Augustine Ashiq 'Kingri' Masih, who was sentenced to death in Faisalabad in 2000. Masih, as a Christian, was not allowed to marry his sweetheart because she was a Muslim and - incredibly - Pakistani (and Islamic) law does not allow a Muslim woman to marry a non- Muslim man. So he tried to convert to Islam and was then accused of doing so for base motives. It is not clear from the report I have read whether this in itself was the capital crime, or whether it was something he is alleged to have said about the prophet's own
morals. Either way, it certainly was not the kind of offence that would warrant a death sentence in any country whose laws are free of religious bigotry.
In 2006 in Afghanistan, Abdul Rahman was sentenced to death for converting to Christianity. Did he kill anyone, hurt anybody, steal anything, damage anything? No. All he did was change his mind. Internally and privately, he changed his mind. He entertained certain thoughts which were not to the liking of the ruling party of his country. And this, remember, is not the Afghanistan of the Taliban but the 'liberated' Afghanistan of Hamid Karzai, set up by the American-led coalition. Mr Rahman finally escaped execution, but only on a plea of insanity, and only after intense international pressure. He has now sought asylum in Italy, to avoid being murdered by zealots eager to do their Islamic duty. It is still an article of the constitution of 'liberated' Afghanistan that the penalty
for apostasy is death. Apostasy, remember, doesn't mean actual harm to persons or property.
time,
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Just such a tragedy, by the standards of today's cultural climate, was the more recent extinction of Thylacinus, the Tasmanian wolf. These now iconically lamented creatures had a bounty on their heads until as recently as 1909. In Victorian novels of Africa, 'elephant', 'lion' and 'antelope' (note the revealing singular) are 'game' and what you do to game, without a second thought, is shoot it. Not for food. Not for self-defence. For 'sport'. But now the Zeitgeist has changed. Admittedly, rich, sedentary 'sportsmen' may shoot wild African animals from the safety of a Land-Rover and take the stuffed heads back home. But they have to pay through the nose to do so, and are widely despised for it. Wildlife conservation and the conservation of the environment have become accepted values with the same moral status as was once accorded to keeping the sabbath and shunning graven images.
The swinging sixties are legendary for their liberal modernity. But at the beginning of that decade a prosecuting barrister, in the trial for obscenity of Lady Cbatterley's Lover, could still ask the jury: 'Would you approve of your young sons, young daughters - because girls can read as well as boys [can you believe he said that? ] - reading this book? Is it a book you would have lying around in your own house? Is it a book you would even wish your wife or your servants to read? ' This last rhetorical question is a particularly stunning illustration of the speed with which the Zeitgeist changes.
The American invasion of Iraq is widely condemned for its civilian casualties, yet these casualty figures are orders of magnitude lower than comparable numbers for the Second World War. There seems to be a steadily shifting standard of what is morally acceptable. Donald Rumsfeld, who sounds so callous and odious today, would have sounded like a bleeding-heart liberal if he had said the same things during the Second World War. Something has shifted in the intervening decades. It has shifted in all of us, and the shift has no connection with religion. If anything, it happens in spite of religion, not because of it.
The shift is in a recognizably consistent direction, which most of us would judge as improvement. Even Adolf Hitler, widely regarded as pushing the envelope of evil into uncharted territory, would not have stood out in the time of Caligula or of Genghis Khan. Hitler
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no doubt killed more people than Genghis, but he had twentieth- century technology at his disposal. And did even Hitler gain his greatest pleasure, as Genghis avowedly did, from seeing his victims' 'near and dear bathed in tears'? We judge Hitler's degree of evil by the standards of today, and the moral Zeitgeist has moved on since Caligula's time, just as the technology has. Hitler seems especially evil only by the more benign standards of our time.
Within my lifetime, large numbers of people thoughtlessly bandied derogatory nicknames and national stereotypes: Frog, Wop, Dago, Hun, Yid, Coon, Nip, Wog. I won't claim that such words have disappeared, but they are now widely deplored in polite circles. The word 'negro', even though not intended to be insulting, can be used to date a piece of English prose. Prejudices are indeed revealing giveaways of the date of a piece of writing. In his own time, a respected Cambridge theologian, A. C. Bouquet, was able to begin the chapter on Islam of his Comparative Religion with these words: 'The Semite is not a natural monotheist, as was supposed about the middle of the nineteenth century. He is an animist. ' The obsession with race (as opposed to culture) and the revealing use of the singular ('The Semite . . . He is an animist') to reduce an entire
plurality of people to one 'type' are not heinous by any standards. But they are another tiny indicator of the changing Zeitgeist. No Cambridge professor of theology or any other subject would today use those words. Such subtle hints of changing mores tell us that Bouquet was writing no later than the middle of the twentieth century. It was in fact 1941.
Go back another four decades, and the changing standards become unmistakeable. In a previous book I quoted H. G. Wells's Utopian New Republic, and I shall do so again because it is such a shocking illustration of the point I am making.
And how will the New Republic treat the inferior races? How will it deal with the black? . . . the yellow man? . . . the Jew? . . . those swarms of black, and brown, and dirty- white, and yellow people, who do not come into the new needs of efficiency? Well, the world is a world, and not a charitable institution, and I take it they will have to go . . . And the ethical system of these men of the New Republic,
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the ethical system which will dominate the world state, will be shaped primarily to favour the procreation of what is fine and efficient and beautiful in humanity - beautiful and strong bodies, clear and powerful minds . . . And the method that nature has followed hitherto in the shaping of the world, whereby weakness was prevented from propagating weakness . . . is death . . . The men of the New Republic . . . will have an ideal that will make the killing worth the while.
That was written in 1902, and Wells was regarded as a progressive in his own time. In 1902 such sentiments, while not widely agreed, would have made for an acceptable dinner-party argument. Modern readers, by contrast, literally gasp with horror when they see the words. We are forced to realize that Hitler, appalling though he was, was not quite as far outside the Zeitgeist of his time as he seems from our vantage-point today. How swiftly the Zeitgeist changes - and it moves in parallel, on a broad front, throughout the educated world.
Where, then, have these concerted and steady changes in social consciousness come from? The onus is not on me to answer. For my purposes it is sufficient that they certainly have not come from religion. If forced to advance a theory, I would approach it along the following lines. We need to explain why the changing moral Zeitgeist is so widely synchronized across large numbers of people; and we need to explain its relatively consistent direction.
First, how is it synchronized across so many people? It spreads itself from mind to mind through conversations in bars and at dinner parties, through books and book reviews, through news- papers and broadcasting, and nowadays through the Internet. Changes in the moral climate are signalled in editorials, on radio talk shows, in political speeches, in the patter of stand-up comedians and the scripts of soap operas, in the votes of parlia- ments making laws and the decisions of judges interpreting them. One way to put it would be in terms of changing meme frequencies in the meme pool, but I shall not pursue that.
Some of us lag behind the advancing wave of the changing moral Zeitgeist and some of us are slightly ahead. But most of us in the
:
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twenty-first century are bunched together and way ahead of our counterparts in the Middle Ages, or in the time of Abraham, or even as recently as the 1920s. The whole wave keeps moving, and even the vanguard of an earlier century (T. H. Huxley is the obvious example) would find itself way behind the laggers of a later century. Of course, the advance is not a smooth incline but a meandering sawtooth. There are local and temporary setbacks such as the United States is suffering from its government in the early 2000s. But over the longer timescale, the progressive trend is unmistake- able and it will continue.
What impels it in its consistent direction? We mustn't neglect the driving role of individual leaders who, ahead of their time, stand up and persuade the rest of us to move on with them. In America, the ideals of racial equality were fostered by political leaders of the calibre of Martin Luther King, and entertainers, sportsmen and other public figures and role models such as Paul Robeson, Sidney Poitier, Jesse Owens and Jackie Robinson. The emancipations of slaves and of women owed much to charismatic leaders. Some of these leaders were religious; some were not. Some who were religious did their good deeds because they were religious. In other cases their religion was incidental. Although Martin Luther King
was a Christian, he derived his philosophy of non-violent civil disobedience directly from Gandhi, who was not.
Then, too, there is improved education and, in particular, the increased understanding that each of us shares a common humanity with members of other races and with the other sex - both deeply unbiblical ideas that come from biological science, especially evolution. One reason black people and women and, in Nazi Germany, Jews and gypsies have been treated badly is that they were not perceived as fully human. The philosopher Peter Singer, in Animal Liberation, is the most eloquent advocate of the view that we should move to a post-speciesist condition in which humane treatment is meted out to all species that have the brain power to appreciate it. Perhaps this hints at the direction in which the moral Zeitgeist might move in future centuries. It would be a natural extrapolation of earlier reforms like the abolition of slavery and the emancipation of women.
It is beyond my amateur psychology and sociology to go any
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further in explaining why the moral Zeitgeist moves in its broadly concerted way. For my purposes it is enough that, as a matter of observed fact, it does move, and it is not driven by religion - and certainly not by scripture. It is probably not a single force like gravity, but a complex interplay of disparate forces like the one that propels Moore's Law, describing the exponential increase in computer power. Whatever its cause, the manifest phenomenon of Zeitgeist progression is more than enough to undermine the claim that we need God in order to be good, or to decide what is good.
WHAT ABOUT HITLER AND STALIN? WEREN'T THEY ATHEISTS?
The Zeitgeist may move, and move in a generally progressive direc- tion, but as I have said it is a sawtooth not a smooth improvement, and there have been some appalling reversals. Outstanding rever- sals, deep and terrible ones, are provided by the dictators of the twentieth century. It is important to separate the evil intentions of men like Hitler and Stalin from the vast power that they wielded in achieving them. I have already observed that Hitler's ideas and intentions were not self-evidently more evil than those of Caligula - or some of the Ottoman sultans, whose staggering feats of nasti- ness are described in Noel Barber's Lords of the Golden Horn. Hitler had twentieth-century weapons, and twentieth-century com- munications technology at his disposal. Nevertheless, Hitler and Stalin were, by any standards, spectacularly evil men.
'Hitler and Stalin were atheists. What have you got to say about that? ' The question comes up after just about every public lecture that I ever give on the subject of religion, and in most of my radio interviews as well. It is put in a truculent way, indignantly freighted with two assumptions: not only (1) were Stalin and Hitler atheists, but (2) they did their terrible deeds because they were atheists. Assumption (1) is true for Stalin and dubious for Hitler. But assumption (1) is irrelevant anyway, because assumption (2) is false. It is certainly illogical if it is thought to follow from (1). Even
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if we accept that Hitler and Stalin shared atheism in common, they both also had moustaches, as does Saddam Hussein. So what? The interesting question is not whether evil (or good) individual human beings were religious or were atheists. We are not in the business of counting evil heads and compiling two rival roll calls of iniquity. The fact that Nazi belt buckles were inscribed with 'Gott mit uns' doesn't prove anything, at least not without a lot more discussion.
What matters is not whether Hitler and Stalin were atheists, but whether atheism systematically influences people to do bad things. There is not the smallest evidence that it does.
There seems no doubt that, as a matter of fact, Stalin was an atheist. He received his education at an Orthodox seminary, and his mother never lost her disappointment that he had not entered the priesthood as she intended - a fact that, according to Alan Bullock,
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caused Stalin much amusement. Perhaps because of his training
for the priesthood, the mature Stalin was scathing about the Russian Orthodox Church, and about Christianity and religion in general. But there is no evidence that his atheism motivated his brutality. His earlier religious training probably didn't either, unless it was through teaching him to revere absolutist faith, strong authority and a belief that ends justify means.
The legend that Hitler was an atheist has been assiduously cultivated, so much so that a great many people believe it without question, and it is regularly and defiantly trotted out by religious apologists. The truth of the matter is far from clear. Hitler was born into a Catholic family, and went to Catholic schools and churches as a child. Obviously that is not significant in itself: he could easily have given it up, as Stalin gave up his Russian Orthodoxy after leaving the Tiflis Theological Seminary. But Hitler never formally renounced his Catholicism, and there are indications throughout his life that he remained religious. If not Catholic, he seems to have retained a belief in some sort of divine providence. For example he stated in Mein Kampf that, when he heard the news of the declar- ation of the First World War, 'I sank down on my knees and thanked Heaven out of the fullness of my heart for the favour of
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having been permitted to live in such a time. '
when he was still only twenty-five. Perhaps he changed after that?
But that was 1914, In 1920, when Hitler was thirty-one, his close associate Rudolf
2 7 4 T i l h (", O D D E L U S I O N
Hess, later to be deputy Fu? hrer, wrote in a letter to the Prime Minister of Bavaria, 'I know Herr Hitler very well personally and am quite close to him. He has an unusually honourable character, full of
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profound kindness, is religious, a good Catholic. '
could be said that, since Hess got the 'honourable character' and the 'profound kindness' so crashingly wrong, maybe he got the 'good Catholic' wrong too! Hitler could scarcely be described as a 'good' anything, which reminds me of the most comically audacious argument I have heard in favour of the proposition that Hitler must have been an atheist. Paraphrasing from many sources, Hitler was a bad man, Christianity teaches goodness, therefore Hitler can't have been a Christian! Goering's remark about Hitler, 'Only a Catholic could unite Germany,' might, I suppose, have meant somebody brought up Catholic rather than a believing Catholic.
In a speech of 1933 in Berlin, Hitler said, 'We were convinced
that the people need and require this faith. We have therefore
undertaken the fight against the atheistic movement, and that not
merely with a few theoretical declarations: we have stamped it
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out. '
'believed in belief. But as late as 1941 he told his adjutant, General Gerhard Engel, 'I shall remain a Catholic for ever. '
Even if he didn't remain a sincerely believing Christian, Hitler would have to have been positively unusual not to have been in- fluenced by the long Christian tradition of blaming Jews as Christ-killers. In a speech in Munich in 1923, Hitler said, 'The first thing to do is to rescue [Germany] from the Jew who is ruining our country . . . We want to prevent our Germany from suffering, as
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Another did, the death upon the Cross. '
Definitive Biography, John Toland wrote of Hitler's religious position at the time of the 'final solution':
Still a member in good standing of the Church of Rome despite detestation of its hierarchy, he carried within him its teaching that the Jew was the killer of god. The extermination, therefore, could be done without a twinge of conscience since he was merely acting as the avenging hand of god - so long as it was done impersonally, with- out cruelty.
That might indicate only that, like many others, Hitler
Of course, it
In his Adolf Hitler: The
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Christian hatred of Jews is not just a Catholic tradition. Martin Luther was a virulent anti-Semite. At the Diet of Worms he said that 'All Jews should be driven from Germany. ' And he wrote a whole book, On the Jews and their Lies, which probably influenced Hitler. Luther described the Jews as a 'brood of vipers', and the same phrase was used by Hitler in a remarkable speech of 1922, in which he several times repeated that he was a Christian:
My feeling as a Christian points me to my Lord and Saviour as a fighter. It points me to the man who once in loneliness, surrounded by a few followers, recognized these Jews for what they were and summoned men to fight against them and who, God's truth! was greatest not as a sufferer but as a fighter. In boundless love as a Christian and as a man I read through the passage which tells us how the Lord at last rose in His might and seized the scourge to drive out of the Temple the brood of vipers and adders. How terrific was His fight for the world against the Jewish poison. To-day, after two thousand years, with deepest emotion I recognize more profoundly than ever before the fact that it was for this that He had to shed His blood upon the Cross. As a Christian 1 have no duty to allow myself to be cheated, but I have the duty to be a fighter for truth and justice . . .
And if there is anything which could demonstrate that we are acting rightly it is the distress that daily grows. For as a Christian I have also
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It is hard to know whether Hitler picked up the phrase 'brood of vipers' from Luther, or whether he got it directly from Matthew 3: 7, as Luther presumably did. As for the theme of Jewish persecution as part of God's will, Hitler returned to it in Mein Kampf: 'Hence today I believe that I am acting in accordance with the will of the Almighty Creator: by defending myself against the
Jew, I am fighting for the work of the Lord. " That was 1925. He said it again in a speech in the Reichstag in 1938, and he said similar things throughout his career.
Quotations like those have to be balanced by others from his
a duty to my own people.
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Table Talk, in which Hitler expressed virulently anti-Christian views, as recorded by his secretary. The following all date from 1941:
The heaviest blow that ever struck humanity was the coming of Christianity. Bolshevism is Christianity's illegitimate child. Both are inventions of the Jew. The deliberate lie in the matter of religion was introduced into the world by Christianity . . .
The reason why the ancient world was so pure, light and serene was that it knew nothing of the two great scourges: the pox and Christianity.
When all is said, we have no reason to wish that the Italians and Spaniards should free themselves from the drug of Christianity. Let's be the only people who are immunised against the disease.
Hitler's Table Talk contains more quotations like those, equating Christianity with Bolshevism, sometimes drawing an analogy between Karl Marx and St Paul and never forgetting that both were Jews (though Hitler, oddly, was always adamant that Jesus himself was not a Jew). It is possible that Hitler had by 1941 experienced some kind of deconversion or disillusionment with Christianity. Or is the resolution of the contradictions simply that he was an opportunistic liar whose words cannot be trusted, in either direction?
It could be argued that, despite his own words and those of his associates, Hitler was not really religious but just cynically exploit- ing the religiosity of his audience. He may have agreed with Napoleon, who said, 'Religion is excellent stuff for keeping common people quiet,' and with Seneca the Younger: 'Religion is regarded by the common people as true, by the wise as false, and by the rulers as useful. ' Nobody could deny that Hitler was capable of such insincerity. If this was his real motive for pretending to be religious, it serves to remind us that Hitler didn't carry out his atrocities single-handed. The terrible deeds themselves were carried out by soldiers and their officers, most of whom were surely Christian. Indeed, the Christianity of the German people underlies
often
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the very hypothesis we are discussing - a hypothesis to explain the supposed insincerity of Hitler's religious professings! Or, perhaps Hitler felt that he had to display some token sympathy for Christianity, otherwise his regime would not have received the support it did from the Church. This support showed itself in various ways, including Pope Pius XIIs persistent refusal to take a stand against the Nazis - a subject of considerable embarrassment to the modern Church. Either Hitler's professions of Christianity were sincere, or he faked his Christianity in order to win - success- fully - co-operation from German Christians and the Catholic Church. In either case, the evils of Hitler's regime can hardly be
held up as flowing from atheism.
Even when he was railing against Christianity, Hitler never
ceased using the language of Providence: a mysterious agency which, he believed, had singled him out for a divine mission to lead Germany. He sometimes called it Providence, at other times God. After the Anschluss, when Hitler returned in triumph to Vienna in 1938, his exultant speech mentioned God in this providential guise: 'I believe it was God's will to send a boy from here into the Reich, to let him grow up and to raise him to be the leader of the nation
112 so that he could lead back his homeland into the Reich. '
When he narrowly escaped assassination in Munich in
November 1939, Hitler credited Providence with intervening to
save his life by causing him to alter his schedule: 'Now I am com-
pletely content. The fact that I left the Biirgerbraukeller earlier than
usual is a corroboration of Providence's intention to let me reach
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my goal. ' After this failed assassination the Archbishop of
Munich, Cardinal Michael Faulhaber, ordered that a Te Deum should be said in his cathedral, 'To thank Divine Providence in the name of the archdiocese for the Fiihrer's fortunate escape. ' Some of Hitler's followers, with the support of Goebbels, made no bones about building Nazism into a religion in its own right. The follow- ing, by the chief of the united trade unions, has the feel of a prayer, and even has the cadences of the Christian Lord's Prayer ('Our Father') or the Creed:
Adolf Hitler! We are united with you alone! We want to renew our vow in this hour: On this earth we believe only
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in Adolf Hitler. We believe that National Socialism is the sole saving faith for our people. We believe that there is a Lord God in heaven, who created us, who leads us, who directs us and who blesses us visibly. And we believe that this Lord God sent Adolf Hitler to us, so that Germany
114 might become a foundation for all eternity.
Stalin was an atheist and Hitler probably wasn't; but even if he was, the bottom line of the Stalin/Hitler debating point is very simple. Individual atheists may do evil things but they don't do evil things in the name of atheism. Stalin and Hitler did extremely evil things, in the name of, respectively, dogmatic and doctrinaire Marxism, and an insane and unscientific eugenics theory tinged with sub-Wagnerian ravings. Religious wars really are fought in the name of religion, and they have been horribly frequent in history. I cannot think of any war that has been fought in the name of atheism. Why should it? A war might be motivated by economic greed, by political ambition, by ethnic or racial prejudice, by deep grievance or revenge, or by patriotic belief in the destiny of a nation. Even more plausible as a motive for war is an unshakeable faith that one's own religion is the only true one, reinforced by a holy book that explicitly condemns all heretics and followers of rival religions to death, and explicitly promises that the soldiers of God will go straight to a martyrs' heaven. Sam Harris, as so often, hits the bullseye, in The End of Faith:
The danger of religious faith is that it allows otherwise normal human beings to reap the fruits of madness and consider them holy. Because each new generation of children is taught that religious propositions need not be justified in the way that all others must, civilization is still besieged by the armies of the preposterous. We are, even now, killing ourselves over ancient literature. Who would have thought something so tragically absurd could be possible?
By contrast, why would anyone go to war for the sake of an absence of belief?
CHAPTER 8 What's wrong with religion? Why be so hostile?
Religion has actually convinced people that there's an invisible man - living in the sky - who watches everything you do, every minute of every day. And the invisible man has a special list of ten things he does not want you to do. And if you do any of these ten things, he has a special place, full of fire and smoke and burning and torture and anguish, where he will send you to live and suffer and burn and choke and scream and cry forever and ever 'til the end oftime . . . But He loves you!
GEORGE CARLIN
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I do not, by nature, thrive on confrontation. I don't think the adversarial format is well designed to get at the truth, and I regularly refuse invitations to take part in formal debates. I was once invited to debate with the then Archbishop of York, in Edinburgh. I felt honoured by this, and accepted. After the debate, the religious physicist Russell Stannard reproduced in his book Doing Away with God? a letter that he wrote to the Observer:
Sir, Under the gleeful headline 'God comes a poor Second before the Majesty of Science', your science correspondent reported (on Easter Sunday of all days) how Richard Dawkins 'inflicted grievous intellectual harm' on the Archbishop of York in a debate on science and religion. We were told of 'smugly smiling atheists' and 'Lions 10; Christians nil'.
Stannard went on to chide the Observer for failing to report a sub- sequent encounter between him and me, together with the Bishop of Birmingham and the distinguished cosmologist Sir Hermann Bondi, at the Royal Society, which had not been staged as an adversarial debate, and which had been a lot more constructive as a result. I can only agree with his implied condemnation of the adversarial debate format. In particular, for reasons explained in A Devil's Chaplain, I never take part in debates with creationists. *
Despite my dislike of gladiatorial contests, I seem somehow to have acquired a reputation for pugnacity towards religion. Colleagues who agree that there is no God, who agree that we do not need religion to be moral, and agree that we can explain the roots of religion and of morality in non-religious terms, never- theless come back at me in gentle puzzlement. Why are you so hostile? What is actually wrong with religion? Does it really do so much harm that we should actively fight against it? Why not live and let live, as one does with Taurus and Scorpio, crystal ene. rgy and ley lines? Isn't it all just harmless nonsense?
I might retort that such hostility as I or other atheists occasion- ally voice towards religion is limited to words. I am not going to
* I do not have the chutzpah to refuse on the grounds offered by one of my most distinguished scientific colleagues, whenever a creationist tries to stage a formal debate with him (I shall not name him, but his words should be read in an Australian accent): 'That would look great on your CV; not so good on mine. '
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bomb anybody, behead them, stone them, burn them at the stake, crucify them, or fly planes into their skyscrapers, just because of a theological disagreement. But my interlocutor usually doesn't leave it at that. He may go on to say something like this: 'Doesn't your hostility mark you out as a fundamentalist atheist, just as funda- mentalist in your own way as the wingnuts of the Bible Belt in theirs? ' I need to dispose of this accusation of fundamentalism, for it is distressingly common.
FUNDAMENTALISM AND THE SUBVERSION OF SCIENCE
Fundamentalists know they are right because they have read the truth in a holy book and they know, in advance, that nothing will budge them from their belief. The truth of the holy book is an axiom, not the end product of a process of reasoning. The book is true, and if the evidence seems to contradict it, it is the evidence that must be thrown out, not the book. By contrast, what I, as a scientist, believe (for example, evolution) I believe not because of reading a holy book but because I have studied the evidence. It really is a very different matter. Books about evolution are believed not because they are holy. They are believed because they present overwhelming quantities of mutually buttressed evidence. In principle, any reader can go and check that evidence. When a science book is wrong, somebody eventually discovers the mistake and it is corrected in subsequent books. That conspicuously doesn't happen with holy books.
Philosophers, especially amateurs with a little philosophical learning, and even more especially those infected with 'cultural relativism', may raise a tiresome red herring at this point: a scientist's belief in evidence is itself a matter of fundamentalist faith. I have dealt with this elsewhere, and will only briefly repeat myself here. All of us believe in evidence in our own lives, whatever we may profess with our amateur philosophical hats on. If I am accused of murder, and prosecuting counsel sternly asks me
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whether it is true that I was in Chicago on the night of the crime, I cannot get away with a philosophical evasion: 'It depends what you mean by "true". ' Nor with an anthropological, relativist plea: 'It is only in your Western scientific sense of "in" that I was in Chicago. The Bongolese have a completely different concept of "in", accord- ing to which you are only truly "in" a place if you are an anointed
115 elder entitled to take snuff from the dried scrotum of a goat. '
Maybe scientists are fundamentalist when it comes to defining in some abstract way what is meant by 'truth'. But so is everybody else. I am no more fundamentalist when I say evolution is true than when I say it is true that New Zealand is in the southern hemisphere. We believe in evolution because the evidence supports it, and we would abandon it overnight if new evidence arose to dis-
prove it. No real fundamentalist would ever say anything like that. It is all too easy to confuse fundamentalism with passion. I may well appear passionate when I defend evolution against a funda- mentalist creationist, but this is not because of a rival fundamentalism of my own. It is because the evidence for evolution is overwhelmingly strong and I am passionately distressed that my opponent can't see it - or, more usually, refuses to look at it because it contradicts his holy book. My passion is increased when I think about how much the poor fundamentalists, and those whom they influence, are missing. The truths of evolution, along with many other scientific truths, are so engrossingly fascinating and beautiful; how truly tragic to die having missed out on all that! Of course that makes me passionate. How could it not? But my belief in evolution is not fundamentalism, and it is not faith, because I know what it would take to change my mind, and I would gladly do so if the
necessary evidence were forthcoming.
It does happen. I have previously told the story of a respected elder statesman of the Zoology Department at Oxford when I was an undergraduate. For years he had passionately believed, and taught, that the Golgi Apparatus (a microscopic feature of the interior of cells) was not real: an artefact, an illusion. Every Monday afternoon it was the custom for the whole department to listen to a research talk by a visiting lecturer. One Monday, the visitor was an American cell biologist who presented completely convincing evidence that the Golgi Apparatus was real. At the end
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of the lecture, the old man strode to the front of the hall, shook the American by the hand and said - with passion - 'My dear fellow, I wish to thank you. I have been wrong these fifteen years. ' We clapped our hands red. No fundamentalist would ever say that. In practice, not all scientists would. But all scientists pay lip service to it as an ideal - unlike, say, politicians who would probably condemn it as flip-flopping. The memory of the incident I have described still brings a lump to my throat.
As a scientist, I am hostile to fundamentalist religion because it actively debauches the scientific enterprise. It teaches us not to change our minds, and not to want to know exciting things that are available to be known. It subverts science and saps the intellect. The saddest example I know is that of the American geologist Kurt Wise, who now directs the Center for Origins Research at Bryan College, Dayton, Tennessee. It is no accident that Bryan College is named after William Jennings Bryan, prosecutor of the science teacher John Scopes in the Dayton 'Monkey Trial' of 1925. Wise could have fulfilled his boyhood ambition to become a professor of geology at a real university, a university whose motto might have been 'Think critically' rather than the oxymoronic one displayed on the Bryan website: 'Think critically and biblically'. Indeed, he obtained a real degree in geology at the University of Chicago, followed by two higher degrees in geology and paleontology at Harvard (no less) where he studied under Stephen Jay Gould (no less). He was a highly qualified and genuinely promising young scientist, well on his way to achieving his dream of teaching science and doing research at a proper university.
Then tragedy struck. It came, not from outside but from within his own mind, a mind fatally subverted and weakened by a funda- mentalist religious upbringing that required him to believe that the Earth - the subject of his Chicago and Harvard geological education - was less than ten thousand years old. He was too intelligent not to recognize the head-on collision between his religion and his science, and the conflict in his mind made him increasingly uneasy. One day, he could bear the strain no more, and he clinched the matter with a pair of scissors. He took a bible and went right through it, liter- ally cutting out every verse that would have to go if the scientific world-view were true. At the end of this ruthlessly honest and
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labour-intensive exercise, there was so little left of his bible that,
try as I might, and even with the benefit of intact margins throughout the pages of Scripture, I found it impossible to pick up the Bible without it being rent in two. I had to make a decision between evolution and Scripture. Either the Scripture was true and evolution was wrong or evolution was true and I must toss out the Bible . . . It was there that night that I accepted the Word of God and rejected all that would ever counter it, including evolution. With that, in great sorrow, I tossed into the fire all my dreams and hopes in science.
I find that terribly sad; but whereas the Golgi Apparatus story moved me to tears of admiration and exultation, the Kurt Wise story is just plain pathetic - pathetic and contemptible. The wound, to his career and his life's happiness, was self-inflicted, so un- necessary, so easy to escape. All he had to do was toss out the bible. Or interpret it symbolically, or allegorically, as the theologians do. Instead, he did the fundamentalist thing and tossed out science, evidence and reason, along with all his dreams and hopes.
Perhaps uniquely among fundamentalists, Kurt Wise is honest - devastatingly, painfully, shockingly honest. Give him the Templeton Prize; he might be the first really sincere recipient. Wise brings to the surface what is secretly going on underneath, in the minds of fundamentalists generally, when they encounter scientific evidence that contradicts their beliefs. Listen to his peroration:
Although there are scientific reasons for accepting a young earth, I am a young-age creationist because that is my understanding of the Scripture. As I shared with my professors years ago when I was in college, if all the evidence in the universe turns against creationism, I would be the first to admit it, but I would still be a creationist because that is what the Word of God seems to indicate.
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Here I must stand.
He seems to be quoting Luther as he nailed his theses to the door
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of the church in Wittenberg, but poor Kurt Wise reminds me more of Winston Smith in 1984 - struggling desperately to believe that two plus two equals five if Big Brother says it does. Winston, however, was being tortured. Wise's doublethink comes not from the imperative of physical torture but from the imperative - apparently just as undeniable to some people - of religious faith: arguably a form of mental torture. I am hostile to religion because of what it did to Kurt Wise. And if it did that to a Harvard- educated geologist, just think what it can do to others less gifted and less well armed.
Fundamentalist religion is hell-bent on ruining the scientific education of countless thousands of innocent, well-meaning, eager young minds. Non-fundamentalist, 'sensible' religion may not be doing that. But it is making the world safe for fundamentalism by teaching children, from their earliest years, that unquestioning faith is a virtue.
THE DARK SIDE OF ABSOLUTISM
In the previous chapter, when trying to explain the shifting moral Zeitgeist, I invoked a widespread consensus of liberal, enlightened, decent people. I made the rosy-spectacled assumption that 'we' all broadly agree with this consensus, some more than others, and I had in mind most of the people likely to read this book, whether they are religious or not. But of course, not everybody is of the consensus (and not everybody will have any desire to read my book). It has to be admitted that absolutism is far from dead. Indeed, it rules the minds of a great number of people in the world today, most dangerously so in the Muslim world and in the incipient American theocracy (see Kevin Phillips's book of that name). Such absolutism nearly always results from strong religious faith, and it constitutes a major reason for suggesting that religion can be a force for evil in the world.
One of the fiercest penalties in the Old Testament is the one exacted for blasphemy. It is still in force in certain countries. Section 295-C of the Pakistan penal code prescribes the death
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penalty for this 'crime'. On 18 August 2001, Dr Younis Shaikh, a medical doctor and lecturer, was sentenced to death for blasphemy. His particular crime was to tell students that the prophet Muhammad was not a Muslim before he invented the religion at the age of forty. Eleven of his students reported him to the authorities for this 'offence'. The blasphemy law in Pakistan is more usually invoked against Christians, such as Augustine Ashiq 'Kingri' Masih, who was sentenced to death in Faisalabad in 2000. Masih, as a Christian, was not allowed to marry his sweetheart because she was a Muslim and - incredibly - Pakistani (and Islamic) law does not allow a Muslim woman to marry a non- Muslim man. So he tried to convert to Islam and was then accused of doing so for base motives. It is not clear from the report I have read whether this in itself was the capital crime, or whether it was something he is alleged to have said about the prophet's own
morals. Either way, it certainly was not the kind of offence that would warrant a death sentence in any country whose laws are free of religious bigotry.
In 2006 in Afghanistan, Abdul Rahman was sentenced to death for converting to Christianity. Did he kill anyone, hurt anybody, steal anything, damage anything? No. All he did was change his mind. Internally and privately, he changed his mind. He entertained certain thoughts which were not to the liking of the ruling party of his country. And this, remember, is not the Afghanistan of the Taliban but the 'liberated' Afghanistan of Hamid Karzai, set up by the American-led coalition. Mr Rahman finally escaped execution, but only on a plea of insanity, and only after intense international pressure. He has now sought asylum in Italy, to avoid being murdered by zealots eager to do their Islamic duty. It is still an article of the constitution of 'liberated' Afghanistan that the penalty
for apostasy is death. Apostasy, remember, doesn't mean actual harm to persons or property.
