In my opinion Joshua was right when he did it, one reason being that God
commanded
him to exterminate the people so that the tribes of Israel will not be able to assimilate amongst them and learn their bad ways.
Richard-Dawkins-God-Delusion
They cannot get away with it, not even if they employ that favourite trick of interpreting selected scriptures as 'symbolic' rather than literal.
By what crite- rion do you decide which passages are symbolic, which literal?
The ethnic cleansing begun in the time of Moses is brought to bloody fruition in the book of Joshua, a text remarkable for the bloodthirsty massacres it records and the xenophobic relish with which it does so. As the charming old song exultantly has it, 'Joshua fit the battle of Jericho, and the walls came a-tumbling down . . . There's none like good old Joshuay, at the battle of
Jericho. ' Good old Joshua didn't rest until 'they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword' (Joshua 6: 21).
Yet again, theologians will protest, it didn't happen. Well, no - the story has it that the walls came tumbling down at the mere sound of men shouting and blowing horns, so indeed it didn't happen - but that is not the point. The point is that, whether true or not, the Bible is held up to us as the source of our morality. And the Bible story of Joshua's destruction of Jericho, and the invasion of the Promised Land in general, is morally indistinguishable from Hitler's invasion of Poland, or Saddam Hussein's massacres of the Kurds and the Marsh Arabs. The Bible may be an arresting and poetic work of fiction, but it is not the sort of book you should give
your children to form their morals. As it happens, the story of Joshua in Jericho is the subject of an interesting experiment in child morality, to be discussed later in this chapter.
Do not think, by the way, that the God character in the story nursed any doubts or scruples about the massacres and genocides that accompanied the seizing of the Promised Land. On the contrary, his orders, for example in Deuteronomy 20, were ruth- lessly explicit. He made a clear distinction between the people who lived in the land that was needed, and those who lived a long way away. The latter should be invited to surrender peacefully. If they refused, all the men were to be killed and the women carried off for breeding. In contrast to this relatively humane treatment, see what was in store for those tribes unfortunate enough to be already in
248 T H P. G O D D E I, U S I O N
residence in the promised Lebensraum: 'But of the cities of these people, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth: But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites and the Jebusites; as the Lord thy God hath commanded thee. '
Do those people who hold up the Bible as an inspiration to moral rectitude have the slightest notion of what is actually written in it? The following offences merit the death penalty, according to Leviticus 20: cursing your parents; committing adultery; making love to your stepmother or your daughter-in-law; homosexuality; marrying a woman and her daughter; bestiality (and, to add injury to insult, the unfortunate beast is to be killed too). You also get executed, of course, for working on the sabbath: the point is made again and again throughout the Old Testament. In Numbers 15, the children of Israel found a man in the wilderness gathering sticks on the forbidden day. They arrested him and then asked God what to do with him. As it turned out, God was in no mood for half- measures that day. 'And the Lord said unto Moses, The man shall surely be put to death: all the congregation shall stone him with stones without the camp. And all the congregation brought him without the camp, and stoned him with stones, and he died. ' Did this harmless gatherer of firewood have a wife and children to grieve for him? Did he whimper with fear as the first stones flew, and scream with pain as the fusillade crashed into his head? What shocks me today about such stories is not that they really happened. They probably didn't. What makes my jaw drop is that people today should base their lives on such an appalling role model as Yahweh - and, even worse, that they should bossily try to force the same evil monster (whether fact or fiction) on the rest of us.
The political power of America's Ten Commandment tablet- toters is especially regrettable in that great republic whose constitution, after all, was drawn up by men of the Enlightenment in explicitly secular terms. If we took the Ten Commandments seriously, we would rank the worship of the wrong gods, and the making of graven images, as first and second among sins. Rather than condemn the unspeakable vandalism of the Taliban, who
T H E ' G O O D ' BO O K A N D T H E M O R A L Z i, / T (? I I S T 249
dynamited the 150-foot-high Bamiyan Buddhas in the mountains of Afghanistan, we would praise them for their righteous piety. What we think of as their vandalism was certainly motivated by sincere religious zeal. This is vividly attested by a truly bizarre story, which was the lead in the (London) Independent of 6 August 2005. Under the front-page headline, 'The destruction of Mecca', the Independent reported:
Historic Mecca, the cradle of Islam, is being buried in an unprecedented onslaught by religious zealots. Almost all of the rich and multi-layered history of the holy city is gone . . . Now the actual birthplace of the Prophet Muhammad is facing the bulldozers, with the connivance of Saudi religious authorities whose hardline inter- pretation of Islam is compelling them to wipe out their own heritage . . . The motive behind the destruction is the Wahhabists' fanatical fear that places of historical and religious interest could give rise to idolatry or polytheism, the worship of multiple and potentially equal gods. The practice of idolatry in Saudi Arabia remains, in principle, punishable by beheading.
I do not believe there is an atheist in the world who would bulldoze Mecca - or Chartres, York Minster or Notre Dame, the Shwe Dagon, the temples of Kyoto or, of course, the Buddhas of Bamiyan. As the Nobel Prize-winning American physicist Steven Weinberg said, 'Religion is an insult to human dignity. With or without it, you'd have good people doing good things and evil people doing evil things. But for good people to do evil things, it takes religion. ' Blaise Pascal (he of the wager) said something similar: 'Men never do evil so completely and cheerfully as when they do it from religious conviction. '
My main purpose here has not been to show that we shouldn't get our morals from scripture (although that is my opinion). My purpose has been to demonstrate that we (and that includes most religious people) as a matter of fact don't get our morals from scripture. If we did, we would strictly observe the sabbath and think it just and proper to execute anybody who chose not to. We
250 i'i"I'- GOi"> IM-I.
would stone to death any new bride who couldn't prove she was a virgin, if her husband pronounced himself unsatisfied with her. We would execute disobedient children. We would . . . but wait. Perhaps I have been unfair. Nice Christians will have been protesting throughout this section: everyone knows the Old Testament is pretty unpleasant. The New Testament of Jesus undoes the damage and makes it all right. Doesn't it?
Is THE NEW TESTAMENT ANY BETTER?
Well, there's no denying that, from a moral point of view, Jesus is a huge improvement over the cruel ogre of the Old Testament. Indeed Jesus, if he existed (or whoever wrote his script if he didn't) was surely one of the great ethical innovators of history. The Sermon on the Mount is way ahead of its time. His 'turn the other cheek' anticipated Gandhi and Martin Luther King by two thousand years. It was not for nothing that I wrote an article called 'Atheists for Jesus' (and was later delighted to be presented with a T-shirt
94
bearing the legend).
But the moral superiority of Jesus precisely bears out my point.
Jesus was not content to derive his ethics from the scriptures of his upbringing. He explicitly departed from them, for example when he deflated the dire warnings about breaking the sabbath. 'The sabbath was made for man, not man for the sabbath' has been generalized into a wise proverb. Since a principal thesis of this chapter is that we do not, and should not, derive our morals from scripture, Jesus has to be honoured as a model for that very thesis.
Jesus' family values, it has to be admitted, were not such as one
might wish to focus on. He was short, to the point of brusqueness,
with his own mother, and he encouraged his disciples to abandon
their families to follow him. 'If any man come to me and hate not
his father, and mother, and wife, and children, and brethren, and
sisters, yea and his own life also, he cannot be my disciple. ' The
American comedian Julia Sweeney expressed her bewilderment in
95
her one-woman stage show, Letting Go of God: 'Isn't that what
96 cults do? Get you to reject your family in order to inculcate you?
' ! I K ' G O O 1) ' B O O K A N I") T H h. M O R A L 7. E 1 T C h. i S T 251
Notwithstanding his somewhat dodgy family values, Jesus' ethical teachings were - at least by comparison with the ethical disaster area that is the Old Testament - admirable; but there are other teachings in the New Testament that no good person should support. I refer especially to the central doctrine of Christianity: that of 'atonement' for 'original sin'. This teaching, which lies at the heart of New Testament theology, is almost as morally obnoxious as the story of Abraham setting out to barbecue Isaac, which it resembles - and that is no accident, as Geza Vermes makes clear in The Changing Faces of Jesus. Original sin itself comes straight from the Old Testament myth of Adam and Eve. Their sin - eating the fruit of a forbidden tree - seems mild enough to merit a mere
reprimand. But the symbolic nature of the fruit (knowledge of good and evil, which in practice turned out to be knowledge that they were naked) was enough to turn their scrumping escapade into the mother and father of all sins. * They and all their descendants were banished forever from the Garden of Eden, deprived of the gift of eternal life, and condemned to generations of painful labour, in the field and in childbirth respectively.
So far, so vindictive: par for the Old Testament course. New Testament theology adds a new injustice, topped off by a new sado- masochism whose viciousness even the Old Testament barely exceeds. It is, when you think about it, remarkable that a religion should adopt an instrument of torture and execution as its sacred symbol, often worn around the neck. Lenny Bruce rightly quipped that 'If Jesus had been killed twenty years ago, Catholic school children would be wearing little electric chairs around their necks instead of crosses. ' But the theology and punishment-theory behind it is even worse. The sin of Adam and Eve is thought to have passed down the male line - transmitted in the semen according to Augustine. What kind of ethical philosophy is it that condemns every child, even before it is born, to inherit the sin of a remote ancestor? Augustine, by the way, who rightly regarded himself as something of a personal authority on sin, was responsible for
* I am aware that 'scrumping' will not be familiar to American readers. But I enjoy reading unfamiliar American words and looking them up to broaden my vocabu- lary. I have deliberately used a few other region-specific words for this reason. Scrumping itself is a mot juste of unusual economy. It doesn't just mean stealing: it specifically means stealing apples and only apples. It is hard for a mot to get more juste than that. Admittedly the Genesis story doesn't specify that the fruit was an apple, but tradition has long held it so.
252 THE GOD DELUSION
coining the phrase 'original sin'. Before him it was known as 'ances- tral sin'. Augustine's pronouncements and debates epitomize, for me, the unhealthy preoccupation of early Christian theologians with sin. They could have devoted their pages and their sermons to extolling the sky splashed with stars, or mountains and green forests, seas and dawn choruses. These are occasionally mentioned, but the Christian focus is overwhelmingly on sin sin sin sin sin sin sin. What a nasty little preoccupation to have dominating your life. Sam Harris is magnificently scathing in his Letter to a Christian Nation: 'Your principal concern appears to be that the Creator of the universe will take offense at something people do while naked. This prudery of yours contributes daily to the surplus of human misery. '
But now, the sado-masochism. God incarnated himself as a man, Jesus, in order that he should be tortured and executed in atone- ment for the hereditary sin of Adam. Ever since Paul expounded this repellent doctrine, Jesus has been worshipped as the redeemer of all our sins. Not just the past sin of Adam: future sins as well, whether future people decided to commit them or not!
As another aside, it has occurred to various people, including Robert Graves in his epic novel King Jesus, that poor Judas Iscariot has received a bad deal from history, given that his 'betrayal' was a necessary part of the cosmic plan. The same could be said of Jesus' alleged murderers. If Jesus wanted to be betrayed and then murdered, in order that he could redeem us all, isn't it rather unfair of those who consider themselves redeemed to take it out on Judas and on Jews down the ages? I have already mentioned the long list of non-canonical gospels. A manuscript purporting to be the lost Gospel of Judas has recently been translated and has received
97
publicity in consequence. The circumstances of its discovery are
disputed, but it seems to have turned up in Egypt some time in the 1970s or 60s. It is in Coptic script on sixty-two pages of papyrus, carbon-dated to around AD 300 but probably based on an earlier Greek manuscript. Whoever the author was, the gospel is seen from the point of view of Judas Iscariot and makes the case that Judas betrayed Jesus only because Jesus asked him to play that role. It was all part of the plan to get Jesus crucified so that he could redeem humankind. Obnoxious as that doctrine is, it seems to com-
T HE - G O O D ' B O O K A N D T H E M O R A L Z E I T C I: 1 S 7 253
pound the unpleasantness that Judas has been vilified ever since.
I have described atonement, the central doctrine of Christianity, as vicious, sado-masochistic and repellent. We should also dismiss it as barking mad, but for its ubiquitous familiarity which has dulled our objectivity. If God wanted to forgive our sins, why not just forgive them, without having himself tortured and executed in payment - thereby, incidentally, condemning remote future gener-
ations of Jews to pogroms and persecution as 'Christ-killers': did that hereditary sin pass down in the semen too?
Paul, as the Jewish scholar Geza Vermes makes clear, was
steeped in the old Jewish theological principle that without blood
98
there is no atonement. Indeed, in his Epistle to the Hebrews (9:
22) he said as much. Progressive ethicists today find it hard to defend any kind of retributive theory of punishment, let alone the scapegoat theory - executing an innocent to pay for the sins of the guilty. In any case (one can't help wondering), who was God trying to impress? Presumably himself - judge and jury as well as execution victim. To cap it all, Adam, the supposed perpetrator of the original sin, never existed in the first place: an awkward fact - excusably unknown to Paul but presumably known to an omnis- cient God (and Jesus, if you believe he was God? ) - which fundamentally undermines the premise of the whole tortuously nasty theory. Oh, but of course, the story of Adam and Eve was only ever symbolic, wasn't it? Symbolic? So, in order to impress himself, Jesus had himself tortured and executed, in vicarious punishment for a symbolic sin committed by a non-existent individual? As I said, barking mad, as well as viciously unpleasant.
Before leaving the Bible, I need to call attention to one par- ticularly unpalatable aspect of its ethical teaching. Christians seldom realize that much of the moral consideration for others which is apparently promoted by both the Old and New Testaments was originally intended to apply only to a narrowly defined in-group. 'Love thy neighbour' didn't mean what we now think it means. It meant only 'Love another Jew. ' The point is devastatingly made by the American physician and evolutionary anthropologist John Hartung. He has written a remarkable paper on the evolution and biblical history of in-group morality, laying stress, too, on the flip side - out-group hostility.
254 CHF. GOI) DKI. USION
LOVE THY NEIGHBOUR
John Hartung's black humour is evident from the outset," where he tells of a Southern Baptist initiative to count the number of Alabamans in hell. As reported in the New York Times and Newsday the final total, 1. 86 million, was estimated using a secret weighting formula whereby Methodists are more likely to be saved than Roman Catholics, while 'virtually everyone not belonging to a church congregation was counted among the lost'. The preter- natural smugness of such people is reflected today in the various 'rapture' websites, where the author always takes it completely for granted that he will be among those who 'disappear' into heaven when the 'end times' come. Here is a typical example, from the author of 'Rapture Ready', one of the more odiously sanctimonious specimens of the genre: 'If the rapture should take place, resulting in my absence, it will become necessary for tribulation saints to mirror or financially support this site. '*
Hartung's interpretation of the Bible suggests that it offers no grounds for such smug complacency among Christians. Jesus limited his in-group of the saved strictly to Jews, in which respect he was following the Old Testament tradition, which was all he knew. Hartung clearly shows that 'Thou shalt not kill' was never intended to mean what we now think it means. It meant, very specifically, thou shalt not kill Jews. And all those commandments that make reference to 'thy neighbour' are equally exclusive. 'Neighbour' means fellow Jew. Moses Maimonides, the highly respected twelfth-century rabbi and physician, expounds the full meaning of 'Thou shalt not kill' as follows: 'If one slays a single Israelite, he transgresses a negative commandment, for Scripture says, Thou shalt not murder. If one murders wilfully in the presence of witnesses, he is put to death by the sword. Needless to say, one is not put to death if he kills a heathen. ' Needless to say!
Hartung quotes the Sanhedrin (the Jewish Supreme Court, headed by the high priest) in similar vein, as exonerating a man who hypothetically killed an Israelite by mistake, while intending to kill an animal or a heathen. This teasing little moral conundrum raises a nice point. What if he were to throw a stone into a group
* You may not know the meaning of 'tribulation saints' in this sentence. Don't bother: you have better things to do.
:
THi: ' GOOI V Si O O K AND Til! M O U A I. Z E I T C t. I S T 255
of nine heathens and one Israelite and have the misfortune to kill the Israelite? Hm, difficult! But the answer is ready. 'Then his non- liability can be inferred from the fact that the majority were heathens. '
Hartung uses many of the same biblical quotations as I have used in this chapter, about the conquest of the Promised Land by Moses, Joshua and the Judges. I was careful to concede that religious people don't think in a biblical way any more. For me, this demonstrated that our morals, whether we are religious or not, come from another source; and that other source, whatever it is, is available to all of us, regardless of religion or lack of it. But Hartung tells of a horrifying study by the Israeli psychologist George Tamarin. Tamarin presented to more than a thousand Israeli schoolchildren, aged between eight and fourteen, the account of the battle of Jericho in the book of Joshua:
Joshua said to the people, 'Shout; for the LORD has given you the city. And the city and all that is within it shall be devoted to the LORD for destruction . . . But all silver and gold, and vessels of bronze and iron, are sacred to the LORD; they shall go into the treasury of the LORD. ' . . . Then they utterly destroyed all in the city, both men and women, young and old, oxen, sheep, and asses, with the edge of the sword . . . And they burned the city with fire, and all within it; only the silver and gold, and the vessels of bronze and of iron, they put into the treasury of the house of the LORD.
Tamarin then asked the children a simple moral question: 'Do you think Joshua and the Israelites acted rightly or not? ' They had to choose between A (total approval), B (partial approval) and C (total disapproval). The results were polarized: 66 per cent gave total approval and 26 per cent total disapproval, with rather fewer (8 per cent) in the middle with partial approval. Here are three typical answers from the total approval (A) group:
In my opinion Joshua and the Sons of Israel acted well, and here are the reasons: God promised them this land,
256
T H t G O D 1) E L U S I O N
and gave them permission to conquer. If they would not have acted in this manner or killed anyone, then there would be the danger that the Sons of Israel would have assimilated among the Goyim.
In my opinion Joshua was right when he did it, one reason being that God commanded him to exterminate the people so that the tribes of Israel will not be able to assimilate amongst them and learn their bad ways.
Joshua did good because the people who inhabited the land were of a different religion, and when Joshua killed them he wiped their religion from the earth.
The justification for the genocidal massacre by Joshua is religious in every case. Even those in category C, who gave total disapproval, did so, in some cases, for backhanded religious reasons. One girl, for example, disapproved of Joshua's conquering Jericho because, in order to do so, he had to enter it:
I think it is bad, since the Arabs are impure and if one enters an impure land one will also become impure and share their curse.
Two others who totally disapproved did so because Joshua destroyed everything, including animals and property, instead of keeping some as spoil for the Israelites:
I think Joshua did not act well, as they could have spared the animals for themselves.
I think Joshua did not act well, as he could have left the property of Jericho; if he had not destroyed the property it would have belonged to the Israelites.
Once again the sage Maimonides, often cited for his scholarly wisdom, is in no doubt where he stands on this issue: 'It is a positive commandment to destroy the seven nations, as it is said: Thou shalt utterly destroy them. If one does not put to death any of them that
TII1- 'GOOD' BOOK AND THE MORAL ZEITGEIST 257
falls into one's power, one transgresses a negative commandment, as it is said: Thou shalt save alive nothing that breatheth. '
Unlike Maimonides, the children in Tamarin's experiment were young enough to be innocent. Presumably the savage views they expressed were those of their parents, or the cultural group in which they were brought up. It is, I suppose, not unlikely that Palestinian children, brought up in the same war-torn country, would offer equivalent opinions in the opposite direction. These considerations fill me with despair. They seem to show the immense power of religion, and especially the religious upbringing of children, to divide people and foster historic enmities and hereditary vendettas. I cannot help remarking that two out of Tamarin's three representative quotations from group A mentioned the evils of assimilation, while the third one stressed the importance of killing people in order to stamp out their religion.
Tamarin ran a fascinating control group in his experiment. A different group of 168 Israeli children were given the same text from the book of Joshua, but with Joshua's own name replaced by 'General Lin' and 'Israel' replaced by 'a Chinese kingdom 3,000 years ago'. Now the experiment gave opposite results. Only 7 per cent approved of General Lin's behaviour, and 75 per cent dis- approved. In other words, when their loyalty to Judaism was removed from the calculation, the majority of the children agreed with the moral judgements that most modern humans would share.
Joshua's action was a deed of barbaric genocide. But it all looks different from a religious point of view. And the difference starts early in life. It was religion that made the difference between children condemning genocide and condoning it.
In the latter half of Hartung's paper, he moves on to the New Testament. To give a brief summary of his thesis, Jesus was a devotee of the same in-group morality - coupled with out-group hostility - that was taken for granted in the Old Testament. Jesus was a loyal Jew. It was Paul who invented the idea of taking the Jewish God to the Gentiles. Hartung puts it more bluntly than I dare: 'Jesus would have turned over in his grave if he had known that Paul would be taking his plan to the pigs. '
Hartung has some good fun with the book of Revelation, which is certainly one of the weirdest books in the Bible. It is supposed to
258 T H ! ? (i O 1> l> K I U S I O N
have been written by St John and, as Ken's Guide to the Bible neatly put it, if his epistles can be seen as John on pot, then
100
Revelation is John on acid.
verses in Revelation where the number of those 'sealed' (which some sects, such as the Jehovah's Witnesses, interpret to mean 'saved') is limited to 144,000. Hartung's point is that they all had to be Jews: 12,000 from each of the 12 tribes. Ken Smith goes further, pointing out that the 144,000 elect 'did not defile them- selves with women', which presumably means that none of them could be women. Well, that's the sort of thing we've come to expect.
There's a lot more in Hartung's entertaining paper. I shall simply recommend it once more, and summarize it in a quotation:
The Bible is a blueprint of in-group morality, complete with instructions for genocide, enslavement of out-groups, and world domination. But the Bible is not evil by virtue of its objectives or even its glorification of murder, cruelty, and rape. Many ancient works do that - The Iliad, the Icelandic Sagas, the tales of the ancient Syrians and the inscriptions of the ancient Mayans, for example. But no one is selling the Iliad as a foundation for morality. Therein lies the problem. The Bible is sold, and bought, as a guide to how people should live their lives. And it is, by far, the world's all-time best seller.
Lest it be thought that the exclusiveness of traditional Judaism is unique among religions, look at the following confident verse from a hymn by Isaac Watts (1674-1748):
Lord, I ascribe it to Thy Grace, And not to chance, as others do, That I was born of Christian Race And not a Heathen or a Jew.
What puzzles me about this verse is not the exclusiveness per se but the logic. Since plenty of others were born into religions other than Christianity, how did God decide which future people should
Hartung draws attention to the two
Fill ? (. OOD' BOOK AND TH1:' MORAL / /. ' / 7*c; 1? / S ! 259
receive such favoured birth? Why favour Isaac Watts and those individuals whom he visualized singing his hymn? In any case, before Isaac Watts was conceived, what was the nature of the entity being favoured? These are deep waters, but perhaps not too deep for a mind tuned to theology. Isaac Watts's hymn is reminiscent of three daily prayers that male Orthodox and Conservative (but not Reform) Jews are taught to recite: 'Blessed are You for not making me a Gentile. Blessed are You for not making me a woman. Blessed are You for not making me a slave. '
Religion is undoubtedly a divisive force, and this is one of the main accusations levelled against it. But it is frequently and rightly said that wars, and feuds between religious groups or sects, are seldom actually about theological disagreements. When an Ulster Protestant paramilitary murders a Catholic, he is not muttering to himself, 'Take that, transubstantiationist, mariolatrous, incense- reeking bastard! ' He is much more likely to be avenging the death of another Protestant killed by another Catholic, perhaps in the course of a sustained transgenerational vendetta. Religion is a label of in-group/out-group enmity and vendetta, not necessarily worse than other labels such as skin colour, language or preferred football
team, but often available when other labels are not.
Yes yes, of course the troubles in Northern Ireland are political. There really has been economic and political oppression of one group by another, and it goes back centuries. There really are genuine grievances and injustices, and these seem to have little to do with religion; except that - and this is important and widely overlooked - without religion there would be no labels by which to decide whom to oppress and whom to avenge. And the real problem in Northern Ireland is that the labels are inherited down many generations. Catholics, whose parents, grandparents and great-grandparents went to Catholic schools, send their children to Catholic schools. Protestants, whose parents, grandparents and great-grandparents went to Protestant schools, send their children to Protestant schools. The two sets of people have the same skin colour, they speak the same language, they enjoy the same things, but they might as well belong to different species, so deep is the historic divide. And without religion, and religiously segregated education, the divide simply would not be there. From Kosovo to
260 T H E (. , O ! ) 1) I- I. U S I G N
Palestine, from Iraq to Sudan, from Ulster to the Indian sub- continent, look carefully at any region of the world where you find intractable enmity and violence between rival groups. I cannot guarantee that you'll find religions as the dominant labels for in- groups and out-groups. But it's a very good bet.
In India at the time of partition, more than a million people were
massacred in religious riots between Hindus and Muslims (and
fifteen million displaced from their homes). There were no badges
other than religious ones with which to label whom to kill.
Ultimately, there was nothing to divide them but religion. Salman
Rushdie was moved by a more recent bout of religious massacres in
India to write an article called 'Religion, as ever, is the poison in
101
India's blood'.
Here's his concluding paragraph:
What is there to respect in any of this, or in any of the crimes now being committed almost daily around the world in religion's dreaded name? How well, with what fatal results, religion erects totems, and how willing we are to kill for them! And when we've done it often enough, the deadening of affect that results makes it easier to do it again.
So India's problem turns out to be the world's problem. What happened in India has happened in God's name.
The problem's name is God.
I do not deny that humanity's powerful tendencies towards in- group loyalties and out-group hostilities would exist even in the absence of religion. Fans of rival football teams are an example of the phenomenon writ small. Even football supporters sometimes divide along religious lines, as in the case of Glasgow Rangers and Glasgow Celtic. Languages (as in Belgium), races and tribes (especially in Africa) can be important divisive tokens. But religion amplifies and exacerbates the damage in at least three ways:
? Labelling of children. Children are described as 'Catholic children' or 'Protestant children' etc. from an early age, and certainly far too early for them to have made up their own
TH|{ ? (. OOD' BOOK AND THE MORAL ZEI7CEIS7 261
minds on what they think about religion (I return to this abuse of childhood in Chapter 9).
? Segregated schools. Children are educated, again often from a very early age, with members of a religious in-group and separately from children whose families adhere to other religions. It is not an exaggeration to say that the troubles in Northern Ireland would disappear in a generation if segregated schooling were abolished.
? Taboos against 'marrying out'. This perpetuates hereditary feuds and vendettas by preventing the mingling of feuding groups. Intermarriage, if it were permitted, would naturally tend to mollify enmities.
The village of Glenarm in Northern Ireland is the seat of the Earls of Antrim. On one occasion within living memory, the then Earl did the unthinkable: he married a Catholic. Immediately, in houses throughout Glenarm, the blinds were drawn in mourning. A horror of 'marrying out' is also widespread among religious Jews. Several of the Israeli children quoted above mentioned the dire perils of 'assimilation' at the forefront of their defence of Joshua's Battle of Jericho. When people of different religions do marry, it is described with foreboding on both sides as a 'mixed marriage' and there are often prolonged battles over how the children are to be brought up. When I was a child and still carried a guttering torch for the Anglican Church, I remember being dumbfounded to be told of a rule that when a Roman Catholic married an Anglican, the
children were always brought up Catholic. I could readily under- stand why a priest of either denomination would try to insist on this condition. What I couldn't understand (still can't) was the asymmetry. Why didn't the Anglican priests retaliate with the equivalent rule in reverse? Just less ruthless, I suppose. My old chaplain and Betjeman's 'Our Padre' were simply too nice.
Sociologists have done statistical surveys of religious homogamy (marrying somebody of the same religion) and heterogamy (marry- ing somebody of a different religion). Norval D. Glenn, of the University of Texas at Austin, gathered a number of such studies up
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to 1978 and analysed them together. He concluded that there is
262 THK COD DELUSION
a significant tendency towards religious homogamy in Christians (Protestants marry Protestants, and Catholics Catholics, and this goes beyond the ordinary 'boy next door effect'), but that it is especially marked among Jews. Out of a total sample of 6,021 married respondents to the questionnaire, 140 called themselves Jews and, of these, 85. 7 per cent married Jews. This is hugely greater than the randomly expected percentage of homogamous marriages. And of course it will not come as news to anybody. Observant Jews are strongly discouraged from 'marrying out', and the taboo shows itself in Jewish jokes about mothers warning their boys about blonde shiksas lying in wait to entrap them. Here are typical statements by three American rabbis:
? ?
?
'I refuse to officiate at interfaith marriages. '
'I officiate when couples state their intention to raise children as Jews. '
'I officiate if couples agree to premarital counselling. '
Rabbis who will agree to officiate together with a Christian priest are rare, and much in demand.
Even if religion did no other harm in itself, its wanton and care- fully nurtured divisiveness - its deliberate and cultivated pandering to humanity's natural tendency to favour in-groups and shun out- groups - would be enough to make it a significant force for evil in the world.
THE MORAL ZEITGEIST
This chapter began by showing that we do not - even the religious among us - ground our morality in holy books, no matter what we may fondly imagine. How, then, do we decide what is right and what is wrong? No matter how we answer that question, there is a consensus about what we do as a matter of fact consider right and wrong: a consensus that prevails surprisingly widely. The consensus has no obvious connection with religion. It extends, however, to
HI-: 'GOOD' BOOK AND THr MORA) /. V1'iCE}S1' 263
most religious people, whether or not they think their morals come from scripture. With notable exceptions such as the Afghan Taliban and the American Christian equivalent, most people pay lip service to the same broad liberal consensus of ethical principles. The majority of us don't cause needless suffering; we believe in free speech and protect it even if we disagree with what is being said; we pay our taxes; we don't cheat, don't kill, don't commit incest, don't do things to others that we would not wish done to us. Some of these good principles can be found in holy books, but buried along- side much else that no decent person would wish to follow: and the holy books do not supply any rules for distinguishing the good principles from the bad.
One way to express our consensual ethics is as a 'New Ten Commandments'. Various individuals and institutions have attempted this. What is significant is that they tend to produce rather similar results to each other, and what they produce is characteristic of the times in which they happen to live. Here is one set of 'New Ten Commandments' from today, which I happened to
103 find on an atheist website.
? Do not do to others what you would not want them to do to you.
? In all things, strive to cause no harm.
? Treat your fellow human beings, your fellow living things, and the world in general with love, honesty, faithfulness and respect.
? Do not overlook evil or shrink from administering justice, but always be ready to forgive wrongdoing freely admitted and honestly regretted.
? Live life with a sense of joy and wonder.
? Always seek to be learning something new.
? Test all things; always check your ideas against the facts, and be ready to discard even a cherished belief if it does not conform to them.
264
THR GOD DELUSION
?
?
?
Never seek to censor or cut yourself off from dissent; always respect the right of others to disagree with you.
Form independent opinions on the basis of your own reason and experience; do not allow yourself to be led blindly by others.
Question everything.
This little collection is not the work of a great sage or prophet or professional ethicist. It is just one ordinary web logger's rather endearing attempt to summarize the principles of the good life today, for comparison with the biblical Ten Commandments. It was the first list I found when I typed 'New Ten Commandments' into a search engine, and I deliberately didn't look any further. The whole point is that it is the sort of list that any ordinary, decent person today would come up with. Not everybody would home in on exactly the same list of ten. The philosopher John Rawls might include something like the following: 'Always devise your rules as if you didn't know whether you were going be at the top or the bottom of the pecking order. ' An alleged Inuit system for sharing out food is a practical example of the Rawls principle: the individual who cuts up the food gets last pick.
In my own amended Ten Commandments, I would choose some of the above, but I would also try to find room for, among others:
? Enjoy your own sex life (so long as it damages nobody else) and leave others to enjoy theirs in private whatever their
? inclinations, which are none of your business.
? Do not discriminate or oppress on the basis of sex, race or (as far as possible) species.
? Do not indoctrinate your children. Teach them how to think for themselves, how to evaluate evidence, and how to disagree with you.
? Value the future on a timescale longer than your own.
But never mind these small differences of priority. The point is
T H I: ' G O O D ' BO O K A N D T H E M O R A I, Z /? I f C I: 1 S T 265
that we have almost all moved on, and in a big way, since biblical times. Slavery, which was taken for granted in the Bible and throughout most of history, was abolished in civilized countries in the nineteenth century. All civilized nations now accept what was widely denied up to the 1920s, that a woman's vote, in an election or on a jury, is the equal of a man's. In today's enlightened societies (a category that manifestly does not include, for example, Saudi Arabia), women are no longer regarded as property, as they clearly were in biblical times. Any modern legal system would have prosecuted Abraham for child abuse. And if he had actually carried through his plan to sacrifice Isaac, we would have convicted him of first-degree murder. Yet, according to the mores of his time, his conduct was entirely admirable, obeying God's commandment. Religious or not, we have all changed massively in our attitude to what is right and what is wrong. What is the nature of this change,
and what drives it?
In any society there exists a somewhat mysterious consensus,
which changes over the decades, and for which it is not pretentious to use the German loan-word Zeitgeist (spirit of the times). I said that female suffrage was now universal in the world's democracies, but this reform is in fact astonishingly recent. Here are some dates at which women were granted the vote:
New Zealand 1893 Australia 1902
Finland 1906 Norway 1913 United States 1920 Britain 1928 France 1945 Belgium 1946 Switzerland 1971 Kuwait 2006
This spread of dates through the twentieth century is a gauge of the shifting Zeitgeist. Another is our attitude to race. In the early part of the twentieth century, almost everybody in Britain (and many other countries too) would be judged racist by today's
266 T H 1- (?
The ethnic cleansing begun in the time of Moses is brought to bloody fruition in the book of Joshua, a text remarkable for the bloodthirsty massacres it records and the xenophobic relish with which it does so. As the charming old song exultantly has it, 'Joshua fit the battle of Jericho, and the walls came a-tumbling down . . . There's none like good old Joshuay, at the battle of
Jericho. ' Good old Joshua didn't rest until 'they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword' (Joshua 6: 21).
Yet again, theologians will protest, it didn't happen. Well, no - the story has it that the walls came tumbling down at the mere sound of men shouting and blowing horns, so indeed it didn't happen - but that is not the point. The point is that, whether true or not, the Bible is held up to us as the source of our morality. And the Bible story of Joshua's destruction of Jericho, and the invasion of the Promised Land in general, is morally indistinguishable from Hitler's invasion of Poland, or Saddam Hussein's massacres of the Kurds and the Marsh Arabs. The Bible may be an arresting and poetic work of fiction, but it is not the sort of book you should give
your children to form their morals. As it happens, the story of Joshua in Jericho is the subject of an interesting experiment in child morality, to be discussed later in this chapter.
Do not think, by the way, that the God character in the story nursed any doubts or scruples about the massacres and genocides that accompanied the seizing of the Promised Land. On the contrary, his orders, for example in Deuteronomy 20, were ruth- lessly explicit. He made a clear distinction between the people who lived in the land that was needed, and those who lived a long way away. The latter should be invited to surrender peacefully. If they refused, all the men were to be killed and the women carried off for breeding. In contrast to this relatively humane treatment, see what was in store for those tribes unfortunate enough to be already in
248 T H P. G O D D E I, U S I O N
residence in the promised Lebensraum: 'But of the cities of these people, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth: But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites and the Jebusites; as the Lord thy God hath commanded thee. '
Do those people who hold up the Bible as an inspiration to moral rectitude have the slightest notion of what is actually written in it? The following offences merit the death penalty, according to Leviticus 20: cursing your parents; committing adultery; making love to your stepmother or your daughter-in-law; homosexuality; marrying a woman and her daughter; bestiality (and, to add injury to insult, the unfortunate beast is to be killed too). You also get executed, of course, for working on the sabbath: the point is made again and again throughout the Old Testament. In Numbers 15, the children of Israel found a man in the wilderness gathering sticks on the forbidden day. They arrested him and then asked God what to do with him. As it turned out, God was in no mood for half- measures that day. 'And the Lord said unto Moses, The man shall surely be put to death: all the congregation shall stone him with stones without the camp. And all the congregation brought him without the camp, and stoned him with stones, and he died. ' Did this harmless gatherer of firewood have a wife and children to grieve for him? Did he whimper with fear as the first stones flew, and scream with pain as the fusillade crashed into his head? What shocks me today about such stories is not that they really happened. They probably didn't. What makes my jaw drop is that people today should base their lives on such an appalling role model as Yahweh - and, even worse, that they should bossily try to force the same evil monster (whether fact or fiction) on the rest of us.
The political power of America's Ten Commandment tablet- toters is especially regrettable in that great republic whose constitution, after all, was drawn up by men of the Enlightenment in explicitly secular terms. If we took the Ten Commandments seriously, we would rank the worship of the wrong gods, and the making of graven images, as first and second among sins. Rather than condemn the unspeakable vandalism of the Taliban, who
T H E ' G O O D ' BO O K A N D T H E M O R A L Z i, / T (? I I S T 249
dynamited the 150-foot-high Bamiyan Buddhas in the mountains of Afghanistan, we would praise them for their righteous piety. What we think of as their vandalism was certainly motivated by sincere religious zeal. This is vividly attested by a truly bizarre story, which was the lead in the (London) Independent of 6 August 2005. Under the front-page headline, 'The destruction of Mecca', the Independent reported:
Historic Mecca, the cradle of Islam, is being buried in an unprecedented onslaught by religious zealots. Almost all of the rich and multi-layered history of the holy city is gone . . . Now the actual birthplace of the Prophet Muhammad is facing the bulldozers, with the connivance of Saudi religious authorities whose hardline inter- pretation of Islam is compelling them to wipe out their own heritage . . . The motive behind the destruction is the Wahhabists' fanatical fear that places of historical and religious interest could give rise to idolatry or polytheism, the worship of multiple and potentially equal gods. The practice of idolatry in Saudi Arabia remains, in principle, punishable by beheading.
I do not believe there is an atheist in the world who would bulldoze Mecca - or Chartres, York Minster or Notre Dame, the Shwe Dagon, the temples of Kyoto or, of course, the Buddhas of Bamiyan. As the Nobel Prize-winning American physicist Steven Weinberg said, 'Religion is an insult to human dignity. With or without it, you'd have good people doing good things and evil people doing evil things. But for good people to do evil things, it takes religion. ' Blaise Pascal (he of the wager) said something similar: 'Men never do evil so completely and cheerfully as when they do it from religious conviction. '
My main purpose here has not been to show that we shouldn't get our morals from scripture (although that is my opinion). My purpose has been to demonstrate that we (and that includes most religious people) as a matter of fact don't get our morals from scripture. If we did, we would strictly observe the sabbath and think it just and proper to execute anybody who chose not to. We
250 i'i"I'- GOi"> IM-I.
would stone to death any new bride who couldn't prove she was a virgin, if her husband pronounced himself unsatisfied with her. We would execute disobedient children. We would . . . but wait. Perhaps I have been unfair. Nice Christians will have been protesting throughout this section: everyone knows the Old Testament is pretty unpleasant. The New Testament of Jesus undoes the damage and makes it all right. Doesn't it?
Is THE NEW TESTAMENT ANY BETTER?
Well, there's no denying that, from a moral point of view, Jesus is a huge improvement over the cruel ogre of the Old Testament. Indeed Jesus, if he existed (or whoever wrote his script if he didn't) was surely one of the great ethical innovators of history. The Sermon on the Mount is way ahead of its time. His 'turn the other cheek' anticipated Gandhi and Martin Luther King by two thousand years. It was not for nothing that I wrote an article called 'Atheists for Jesus' (and was later delighted to be presented with a T-shirt
94
bearing the legend).
But the moral superiority of Jesus precisely bears out my point.
Jesus was not content to derive his ethics from the scriptures of his upbringing. He explicitly departed from them, for example when he deflated the dire warnings about breaking the sabbath. 'The sabbath was made for man, not man for the sabbath' has been generalized into a wise proverb. Since a principal thesis of this chapter is that we do not, and should not, derive our morals from scripture, Jesus has to be honoured as a model for that very thesis.
Jesus' family values, it has to be admitted, were not such as one
might wish to focus on. He was short, to the point of brusqueness,
with his own mother, and he encouraged his disciples to abandon
their families to follow him. 'If any man come to me and hate not
his father, and mother, and wife, and children, and brethren, and
sisters, yea and his own life also, he cannot be my disciple. ' The
American comedian Julia Sweeney expressed her bewilderment in
95
her one-woman stage show, Letting Go of God: 'Isn't that what
96 cults do? Get you to reject your family in order to inculcate you?
' ! I K ' G O O 1) ' B O O K A N I") T H h. M O R A L 7. E 1 T C h. i S T 251
Notwithstanding his somewhat dodgy family values, Jesus' ethical teachings were - at least by comparison with the ethical disaster area that is the Old Testament - admirable; but there are other teachings in the New Testament that no good person should support. I refer especially to the central doctrine of Christianity: that of 'atonement' for 'original sin'. This teaching, which lies at the heart of New Testament theology, is almost as morally obnoxious as the story of Abraham setting out to barbecue Isaac, which it resembles - and that is no accident, as Geza Vermes makes clear in The Changing Faces of Jesus. Original sin itself comes straight from the Old Testament myth of Adam and Eve. Their sin - eating the fruit of a forbidden tree - seems mild enough to merit a mere
reprimand. But the symbolic nature of the fruit (knowledge of good and evil, which in practice turned out to be knowledge that they were naked) was enough to turn their scrumping escapade into the mother and father of all sins. * They and all their descendants were banished forever from the Garden of Eden, deprived of the gift of eternal life, and condemned to generations of painful labour, in the field and in childbirth respectively.
So far, so vindictive: par for the Old Testament course. New Testament theology adds a new injustice, topped off by a new sado- masochism whose viciousness even the Old Testament barely exceeds. It is, when you think about it, remarkable that a religion should adopt an instrument of torture and execution as its sacred symbol, often worn around the neck. Lenny Bruce rightly quipped that 'If Jesus had been killed twenty years ago, Catholic school children would be wearing little electric chairs around their necks instead of crosses. ' But the theology and punishment-theory behind it is even worse. The sin of Adam and Eve is thought to have passed down the male line - transmitted in the semen according to Augustine. What kind of ethical philosophy is it that condemns every child, even before it is born, to inherit the sin of a remote ancestor? Augustine, by the way, who rightly regarded himself as something of a personal authority on sin, was responsible for
* I am aware that 'scrumping' will not be familiar to American readers. But I enjoy reading unfamiliar American words and looking them up to broaden my vocabu- lary. I have deliberately used a few other region-specific words for this reason. Scrumping itself is a mot juste of unusual economy. It doesn't just mean stealing: it specifically means stealing apples and only apples. It is hard for a mot to get more juste than that. Admittedly the Genesis story doesn't specify that the fruit was an apple, but tradition has long held it so.
252 THE GOD DELUSION
coining the phrase 'original sin'. Before him it was known as 'ances- tral sin'. Augustine's pronouncements and debates epitomize, for me, the unhealthy preoccupation of early Christian theologians with sin. They could have devoted their pages and their sermons to extolling the sky splashed with stars, or mountains and green forests, seas and dawn choruses. These are occasionally mentioned, but the Christian focus is overwhelmingly on sin sin sin sin sin sin sin. What a nasty little preoccupation to have dominating your life. Sam Harris is magnificently scathing in his Letter to a Christian Nation: 'Your principal concern appears to be that the Creator of the universe will take offense at something people do while naked. This prudery of yours contributes daily to the surplus of human misery. '
But now, the sado-masochism. God incarnated himself as a man, Jesus, in order that he should be tortured and executed in atone- ment for the hereditary sin of Adam. Ever since Paul expounded this repellent doctrine, Jesus has been worshipped as the redeemer of all our sins. Not just the past sin of Adam: future sins as well, whether future people decided to commit them or not!
As another aside, it has occurred to various people, including Robert Graves in his epic novel King Jesus, that poor Judas Iscariot has received a bad deal from history, given that his 'betrayal' was a necessary part of the cosmic plan. The same could be said of Jesus' alleged murderers. If Jesus wanted to be betrayed and then murdered, in order that he could redeem us all, isn't it rather unfair of those who consider themselves redeemed to take it out on Judas and on Jews down the ages? I have already mentioned the long list of non-canonical gospels. A manuscript purporting to be the lost Gospel of Judas has recently been translated and has received
97
publicity in consequence. The circumstances of its discovery are
disputed, but it seems to have turned up in Egypt some time in the 1970s or 60s. It is in Coptic script on sixty-two pages of papyrus, carbon-dated to around AD 300 but probably based on an earlier Greek manuscript. Whoever the author was, the gospel is seen from the point of view of Judas Iscariot and makes the case that Judas betrayed Jesus only because Jesus asked him to play that role. It was all part of the plan to get Jesus crucified so that he could redeem humankind. Obnoxious as that doctrine is, it seems to com-
T HE - G O O D ' B O O K A N D T H E M O R A L Z E I T C I: 1 S 7 253
pound the unpleasantness that Judas has been vilified ever since.
I have described atonement, the central doctrine of Christianity, as vicious, sado-masochistic and repellent. We should also dismiss it as barking mad, but for its ubiquitous familiarity which has dulled our objectivity. If God wanted to forgive our sins, why not just forgive them, without having himself tortured and executed in payment - thereby, incidentally, condemning remote future gener-
ations of Jews to pogroms and persecution as 'Christ-killers': did that hereditary sin pass down in the semen too?
Paul, as the Jewish scholar Geza Vermes makes clear, was
steeped in the old Jewish theological principle that without blood
98
there is no atonement. Indeed, in his Epistle to the Hebrews (9:
22) he said as much. Progressive ethicists today find it hard to defend any kind of retributive theory of punishment, let alone the scapegoat theory - executing an innocent to pay for the sins of the guilty. In any case (one can't help wondering), who was God trying to impress? Presumably himself - judge and jury as well as execution victim. To cap it all, Adam, the supposed perpetrator of the original sin, never existed in the first place: an awkward fact - excusably unknown to Paul but presumably known to an omnis- cient God (and Jesus, if you believe he was God? ) - which fundamentally undermines the premise of the whole tortuously nasty theory. Oh, but of course, the story of Adam and Eve was only ever symbolic, wasn't it? Symbolic? So, in order to impress himself, Jesus had himself tortured and executed, in vicarious punishment for a symbolic sin committed by a non-existent individual? As I said, barking mad, as well as viciously unpleasant.
Before leaving the Bible, I need to call attention to one par- ticularly unpalatable aspect of its ethical teaching. Christians seldom realize that much of the moral consideration for others which is apparently promoted by both the Old and New Testaments was originally intended to apply only to a narrowly defined in-group. 'Love thy neighbour' didn't mean what we now think it means. It meant only 'Love another Jew. ' The point is devastatingly made by the American physician and evolutionary anthropologist John Hartung. He has written a remarkable paper on the evolution and biblical history of in-group morality, laying stress, too, on the flip side - out-group hostility.
254 CHF. GOI) DKI. USION
LOVE THY NEIGHBOUR
John Hartung's black humour is evident from the outset," where he tells of a Southern Baptist initiative to count the number of Alabamans in hell. As reported in the New York Times and Newsday the final total, 1. 86 million, was estimated using a secret weighting formula whereby Methodists are more likely to be saved than Roman Catholics, while 'virtually everyone not belonging to a church congregation was counted among the lost'. The preter- natural smugness of such people is reflected today in the various 'rapture' websites, where the author always takes it completely for granted that he will be among those who 'disappear' into heaven when the 'end times' come. Here is a typical example, from the author of 'Rapture Ready', one of the more odiously sanctimonious specimens of the genre: 'If the rapture should take place, resulting in my absence, it will become necessary for tribulation saints to mirror or financially support this site. '*
Hartung's interpretation of the Bible suggests that it offers no grounds for such smug complacency among Christians. Jesus limited his in-group of the saved strictly to Jews, in which respect he was following the Old Testament tradition, which was all he knew. Hartung clearly shows that 'Thou shalt not kill' was never intended to mean what we now think it means. It meant, very specifically, thou shalt not kill Jews. And all those commandments that make reference to 'thy neighbour' are equally exclusive. 'Neighbour' means fellow Jew. Moses Maimonides, the highly respected twelfth-century rabbi and physician, expounds the full meaning of 'Thou shalt not kill' as follows: 'If one slays a single Israelite, he transgresses a negative commandment, for Scripture says, Thou shalt not murder. If one murders wilfully in the presence of witnesses, he is put to death by the sword. Needless to say, one is not put to death if he kills a heathen. ' Needless to say!
Hartung quotes the Sanhedrin (the Jewish Supreme Court, headed by the high priest) in similar vein, as exonerating a man who hypothetically killed an Israelite by mistake, while intending to kill an animal or a heathen. This teasing little moral conundrum raises a nice point. What if he were to throw a stone into a group
* You may not know the meaning of 'tribulation saints' in this sentence. Don't bother: you have better things to do.
:
THi: ' GOOI V Si O O K AND Til! M O U A I. Z E I T C t. I S T 255
of nine heathens and one Israelite and have the misfortune to kill the Israelite? Hm, difficult! But the answer is ready. 'Then his non- liability can be inferred from the fact that the majority were heathens. '
Hartung uses many of the same biblical quotations as I have used in this chapter, about the conquest of the Promised Land by Moses, Joshua and the Judges. I was careful to concede that religious people don't think in a biblical way any more. For me, this demonstrated that our morals, whether we are religious or not, come from another source; and that other source, whatever it is, is available to all of us, regardless of religion or lack of it. But Hartung tells of a horrifying study by the Israeli psychologist George Tamarin. Tamarin presented to more than a thousand Israeli schoolchildren, aged between eight and fourteen, the account of the battle of Jericho in the book of Joshua:
Joshua said to the people, 'Shout; for the LORD has given you the city. And the city and all that is within it shall be devoted to the LORD for destruction . . . But all silver and gold, and vessels of bronze and iron, are sacred to the LORD; they shall go into the treasury of the LORD. ' . . . Then they utterly destroyed all in the city, both men and women, young and old, oxen, sheep, and asses, with the edge of the sword . . . And they burned the city with fire, and all within it; only the silver and gold, and the vessels of bronze and of iron, they put into the treasury of the house of the LORD.
Tamarin then asked the children a simple moral question: 'Do you think Joshua and the Israelites acted rightly or not? ' They had to choose between A (total approval), B (partial approval) and C (total disapproval). The results were polarized: 66 per cent gave total approval and 26 per cent total disapproval, with rather fewer (8 per cent) in the middle with partial approval. Here are three typical answers from the total approval (A) group:
In my opinion Joshua and the Sons of Israel acted well, and here are the reasons: God promised them this land,
256
T H t G O D 1) E L U S I O N
and gave them permission to conquer. If they would not have acted in this manner or killed anyone, then there would be the danger that the Sons of Israel would have assimilated among the Goyim.
In my opinion Joshua was right when he did it, one reason being that God commanded him to exterminate the people so that the tribes of Israel will not be able to assimilate amongst them and learn their bad ways.
Joshua did good because the people who inhabited the land were of a different religion, and when Joshua killed them he wiped their religion from the earth.
The justification for the genocidal massacre by Joshua is religious in every case. Even those in category C, who gave total disapproval, did so, in some cases, for backhanded religious reasons. One girl, for example, disapproved of Joshua's conquering Jericho because, in order to do so, he had to enter it:
I think it is bad, since the Arabs are impure and if one enters an impure land one will also become impure and share their curse.
Two others who totally disapproved did so because Joshua destroyed everything, including animals and property, instead of keeping some as spoil for the Israelites:
I think Joshua did not act well, as they could have spared the animals for themselves.
I think Joshua did not act well, as he could have left the property of Jericho; if he had not destroyed the property it would have belonged to the Israelites.
Once again the sage Maimonides, often cited for his scholarly wisdom, is in no doubt where he stands on this issue: 'It is a positive commandment to destroy the seven nations, as it is said: Thou shalt utterly destroy them. If one does not put to death any of them that
TII1- 'GOOD' BOOK AND THE MORAL ZEITGEIST 257
falls into one's power, one transgresses a negative commandment, as it is said: Thou shalt save alive nothing that breatheth. '
Unlike Maimonides, the children in Tamarin's experiment were young enough to be innocent. Presumably the savage views they expressed were those of their parents, or the cultural group in which they were brought up. It is, I suppose, not unlikely that Palestinian children, brought up in the same war-torn country, would offer equivalent opinions in the opposite direction. These considerations fill me with despair. They seem to show the immense power of religion, and especially the religious upbringing of children, to divide people and foster historic enmities and hereditary vendettas. I cannot help remarking that two out of Tamarin's three representative quotations from group A mentioned the evils of assimilation, while the third one stressed the importance of killing people in order to stamp out their religion.
Tamarin ran a fascinating control group in his experiment. A different group of 168 Israeli children were given the same text from the book of Joshua, but with Joshua's own name replaced by 'General Lin' and 'Israel' replaced by 'a Chinese kingdom 3,000 years ago'. Now the experiment gave opposite results. Only 7 per cent approved of General Lin's behaviour, and 75 per cent dis- approved. In other words, when their loyalty to Judaism was removed from the calculation, the majority of the children agreed with the moral judgements that most modern humans would share.
Joshua's action was a deed of barbaric genocide. But it all looks different from a religious point of view. And the difference starts early in life. It was religion that made the difference between children condemning genocide and condoning it.
In the latter half of Hartung's paper, he moves on to the New Testament. To give a brief summary of his thesis, Jesus was a devotee of the same in-group morality - coupled with out-group hostility - that was taken for granted in the Old Testament. Jesus was a loyal Jew. It was Paul who invented the idea of taking the Jewish God to the Gentiles. Hartung puts it more bluntly than I dare: 'Jesus would have turned over in his grave if he had known that Paul would be taking his plan to the pigs. '
Hartung has some good fun with the book of Revelation, which is certainly one of the weirdest books in the Bible. It is supposed to
258 T H ! ? (i O 1> l> K I U S I O N
have been written by St John and, as Ken's Guide to the Bible neatly put it, if his epistles can be seen as John on pot, then
100
Revelation is John on acid.
verses in Revelation where the number of those 'sealed' (which some sects, such as the Jehovah's Witnesses, interpret to mean 'saved') is limited to 144,000. Hartung's point is that they all had to be Jews: 12,000 from each of the 12 tribes. Ken Smith goes further, pointing out that the 144,000 elect 'did not defile them- selves with women', which presumably means that none of them could be women. Well, that's the sort of thing we've come to expect.
There's a lot more in Hartung's entertaining paper. I shall simply recommend it once more, and summarize it in a quotation:
The Bible is a blueprint of in-group morality, complete with instructions for genocide, enslavement of out-groups, and world domination. But the Bible is not evil by virtue of its objectives or even its glorification of murder, cruelty, and rape. Many ancient works do that - The Iliad, the Icelandic Sagas, the tales of the ancient Syrians and the inscriptions of the ancient Mayans, for example. But no one is selling the Iliad as a foundation for morality. Therein lies the problem. The Bible is sold, and bought, as a guide to how people should live their lives. And it is, by far, the world's all-time best seller.
Lest it be thought that the exclusiveness of traditional Judaism is unique among religions, look at the following confident verse from a hymn by Isaac Watts (1674-1748):
Lord, I ascribe it to Thy Grace, And not to chance, as others do, That I was born of Christian Race And not a Heathen or a Jew.
What puzzles me about this verse is not the exclusiveness per se but the logic. Since plenty of others were born into religions other than Christianity, how did God decide which future people should
Hartung draws attention to the two
Fill ? (. OOD' BOOK AND TH1:' MORAL / /. ' / 7*c; 1? / S ! 259
receive such favoured birth? Why favour Isaac Watts and those individuals whom he visualized singing his hymn? In any case, before Isaac Watts was conceived, what was the nature of the entity being favoured? These are deep waters, but perhaps not too deep for a mind tuned to theology. Isaac Watts's hymn is reminiscent of three daily prayers that male Orthodox and Conservative (but not Reform) Jews are taught to recite: 'Blessed are You for not making me a Gentile. Blessed are You for not making me a woman. Blessed are You for not making me a slave. '
Religion is undoubtedly a divisive force, and this is one of the main accusations levelled against it. But it is frequently and rightly said that wars, and feuds between religious groups or sects, are seldom actually about theological disagreements. When an Ulster Protestant paramilitary murders a Catholic, he is not muttering to himself, 'Take that, transubstantiationist, mariolatrous, incense- reeking bastard! ' He is much more likely to be avenging the death of another Protestant killed by another Catholic, perhaps in the course of a sustained transgenerational vendetta. Religion is a label of in-group/out-group enmity and vendetta, not necessarily worse than other labels such as skin colour, language or preferred football
team, but often available when other labels are not.
Yes yes, of course the troubles in Northern Ireland are political. There really has been economic and political oppression of one group by another, and it goes back centuries. There really are genuine grievances and injustices, and these seem to have little to do with religion; except that - and this is important and widely overlooked - without religion there would be no labels by which to decide whom to oppress and whom to avenge. And the real problem in Northern Ireland is that the labels are inherited down many generations. Catholics, whose parents, grandparents and great-grandparents went to Catholic schools, send their children to Catholic schools. Protestants, whose parents, grandparents and great-grandparents went to Protestant schools, send their children to Protestant schools. The two sets of people have the same skin colour, they speak the same language, they enjoy the same things, but they might as well belong to different species, so deep is the historic divide. And without religion, and religiously segregated education, the divide simply would not be there. From Kosovo to
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Palestine, from Iraq to Sudan, from Ulster to the Indian sub- continent, look carefully at any region of the world where you find intractable enmity and violence between rival groups. I cannot guarantee that you'll find religions as the dominant labels for in- groups and out-groups. But it's a very good bet.
In India at the time of partition, more than a million people were
massacred in religious riots between Hindus and Muslims (and
fifteen million displaced from their homes). There were no badges
other than religious ones with which to label whom to kill.
Ultimately, there was nothing to divide them but religion. Salman
Rushdie was moved by a more recent bout of religious massacres in
India to write an article called 'Religion, as ever, is the poison in
101
India's blood'.
Here's his concluding paragraph:
What is there to respect in any of this, or in any of the crimes now being committed almost daily around the world in religion's dreaded name? How well, with what fatal results, religion erects totems, and how willing we are to kill for them! And when we've done it often enough, the deadening of affect that results makes it easier to do it again.
So India's problem turns out to be the world's problem. What happened in India has happened in God's name.
The problem's name is God.
I do not deny that humanity's powerful tendencies towards in- group loyalties and out-group hostilities would exist even in the absence of religion. Fans of rival football teams are an example of the phenomenon writ small. Even football supporters sometimes divide along religious lines, as in the case of Glasgow Rangers and Glasgow Celtic. Languages (as in Belgium), races and tribes (especially in Africa) can be important divisive tokens. But religion amplifies and exacerbates the damage in at least three ways:
? Labelling of children. Children are described as 'Catholic children' or 'Protestant children' etc. from an early age, and certainly far too early for them to have made up their own
TH|{ ? (. OOD' BOOK AND THE MORAL ZEI7CEIS7 261
minds on what they think about religion (I return to this abuse of childhood in Chapter 9).
? Segregated schools. Children are educated, again often from a very early age, with members of a religious in-group and separately from children whose families adhere to other religions. It is not an exaggeration to say that the troubles in Northern Ireland would disappear in a generation if segregated schooling were abolished.
? Taboos against 'marrying out'. This perpetuates hereditary feuds and vendettas by preventing the mingling of feuding groups. Intermarriage, if it were permitted, would naturally tend to mollify enmities.
The village of Glenarm in Northern Ireland is the seat of the Earls of Antrim. On one occasion within living memory, the then Earl did the unthinkable: he married a Catholic. Immediately, in houses throughout Glenarm, the blinds were drawn in mourning. A horror of 'marrying out' is also widespread among religious Jews. Several of the Israeli children quoted above mentioned the dire perils of 'assimilation' at the forefront of their defence of Joshua's Battle of Jericho. When people of different religions do marry, it is described with foreboding on both sides as a 'mixed marriage' and there are often prolonged battles over how the children are to be brought up. When I was a child and still carried a guttering torch for the Anglican Church, I remember being dumbfounded to be told of a rule that when a Roman Catholic married an Anglican, the
children were always brought up Catholic. I could readily under- stand why a priest of either denomination would try to insist on this condition. What I couldn't understand (still can't) was the asymmetry. Why didn't the Anglican priests retaliate with the equivalent rule in reverse? Just less ruthless, I suppose. My old chaplain and Betjeman's 'Our Padre' were simply too nice.
Sociologists have done statistical surveys of religious homogamy (marrying somebody of the same religion) and heterogamy (marry- ing somebody of a different religion). Norval D. Glenn, of the University of Texas at Austin, gathered a number of such studies up
102
to 1978 and analysed them together. He concluded that there is
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a significant tendency towards religious homogamy in Christians (Protestants marry Protestants, and Catholics Catholics, and this goes beyond the ordinary 'boy next door effect'), but that it is especially marked among Jews. Out of a total sample of 6,021 married respondents to the questionnaire, 140 called themselves Jews and, of these, 85. 7 per cent married Jews. This is hugely greater than the randomly expected percentage of homogamous marriages. And of course it will not come as news to anybody. Observant Jews are strongly discouraged from 'marrying out', and the taboo shows itself in Jewish jokes about mothers warning their boys about blonde shiksas lying in wait to entrap them. Here are typical statements by three American rabbis:
? ?
?
'I refuse to officiate at interfaith marriages. '
'I officiate when couples state their intention to raise children as Jews. '
'I officiate if couples agree to premarital counselling. '
Rabbis who will agree to officiate together with a Christian priest are rare, and much in demand.
Even if religion did no other harm in itself, its wanton and care- fully nurtured divisiveness - its deliberate and cultivated pandering to humanity's natural tendency to favour in-groups and shun out- groups - would be enough to make it a significant force for evil in the world.
THE MORAL ZEITGEIST
This chapter began by showing that we do not - even the religious among us - ground our morality in holy books, no matter what we may fondly imagine. How, then, do we decide what is right and what is wrong? No matter how we answer that question, there is a consensus about what we do as a matter of fact consider right and wrong: a consensus that prevails surprisingly widely. The consensus has no obvious connection with religion. It extends, however, to
HI-: 'GOOD' BOOK AND THr MORA) /. V1'iCE}S1' 263
most religious people, whether or not they think their morals come from scripture. With notable exceptions such as the Afghan Taliban and the American Christian equivalent, most people pay lip service to the same broad liberal consensus of ethical principles. The majority of us don't cause needless suffering; we believe in free speech and protect it even if we disagree with what is being said; we pay our taxes; we don't cheat, don't kill, don't commit incest, don't do things to others that we would not wish done to us. Some of these good principles can be found in holy books, but buried along- side much else that no decent person would wish to follow: and the holy books do not supply any rules for distinguishing the good principles from the bad.
One way to express our consensual ethics is as a 'New Ten Commandments'. Various individuals and institutions have attempted this. What is significant is that they tend to produce rather similar results to each other, and what they produce is characteristic of the times in which they happen to live. Here is one set of 'New Ten Commandments' from today, which I happened to
103 find on an atheist website.
? Do not do to others what you would not want them to do to you.
? In all things, strive to cause no harm.
? Treat your fellow human beings, your fellow living things, and the world in general with love, honesty, faithfulness and respect.
? Do not overlook evil or shrink from administering justice, but always be ready to forgive wrongdoing freely admitted and honestly regretted.
? Live life with a sense of joy and wonder.
? Always seek to be learning something new.
? Test all things; always check your ideas against the facts, and be ready to discard even a cherished belief if it does not conform to them.
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THR GOD DELUSION
?
?
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Never seek to censor or cut yourself off from dissent; always respect the right of others to disagree with you.
Form independent opinions on the basis of your own reason and experience; do not allow yourself to be led blindly by others.
Question everything.
This little collection is not the work of a great sage or prophet or professional ethicist. It is just one ordinary web logger's rather endearing attempt to summarize the principles of the good life today, for comparison with the biblical Ten Commandments. It was the first list I found when I typed 'New Ten Commandments' into a search engine, and I deliberately didn't look any further. The whole point is that it is the sort of list that any ordinary, decent person today would come up with. Not everybody would home in on exactly the same list of ten. The philosopher John Rawls might include something like the following: 'Always devise your rules as if you didn't know whether you were going be at the top or the bottom of the pecking order. ' An alleged Inuit system for sharing out food is a practical example of the Rawls principle: the individual who cuts up the food gets last pick.
In my own amended Ten Commandments, I would choose some of the above, but I would also try to find room for, among others:
? Enjoy your own sex life (so long as it damages nobody else) and leave others to enjoy theirs in private whatever their
? inclinations, which are none of your business.
? Do not discriminate or oppress on the basis of sex, race or (as far as possible) species.
? Do not indoctrinate your children. Teach them how to think for themselves, how to evaluate evidence, and how to disagree with you.
? Value the future on a timescale longer than your own.
But never mind these small differences of priority. The point is
T H I: ' G O O D ' BO O K A N D T H E M O R A I, Z /? I f C I: 1 S T 265
that we have almost all moved on, and in a big way, since biblical times. Slavery, which was taken for granted in the Bible and throughout most of history, was abolished in civilized countries in the nineteenth century. All civilized nations now accept what was widely denied up to the 1920s, that a woman's vote, in an election or on a jury, is the equal of a man's. In today's enlightened societies (a category that manifestly does not include, for example, Saudi Arabia), women are no longer regarded as property, as they clearly were in biblical times. Any modern legal system would have prosecuted Abraham for child abuse. And if he had actually carried through his plan to sacrifice Isaac, we would have convicted him of first-degree murder. Yet, according to the mores of his time, his conduct was entirely admirable, obeying God's commandment. Religious or not, we have all changed massively in our attitude to what is right and what is wrong. What is the nature of this change,
and what drives it?
In any society there exists a somewhat mysterious consensus,
which changes over the decades, and for which it is not pretentious to use the German loan-word Zeitgeist (spirit of the times). I said that female suffrage was now universal in the world's democracies, but this reform is in fact astonishingly recent. Here are some dates at which women were granted the vote:
New Zealand 1893 Australia 1902
Finland 1906 Norway 1913 United States 1920 Britain 1928 France 1945 Belgium 1946 Switzerland 1971 Kuwait 2006
This spread of dates through the twentieth century is a gauge of the shifting Zeitgeist. Another is our attitude to race. In the early part of the twentieth century, almost everybody in Britain (and many other countries too) would be judged racist by today's
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