No More Learning

Unless otherwise stated, I shall have Christianity mostly in mind, but only because it is the version with which I happen to be most familiar. For my purposes the differences matter less than the similarities. And I shall not be concerned at all with other religions such as Buddhism or Confucianism. Indeed, there is something to be said for treating these not as
38 T H E G O D D E L U S I O N
religions at all but as ethical systems or philosophies of life.
The simple definition of the God Hypothesis with which I began has to be substantially fleshed out if it is to accommodate the Abrahamic God. He not only created the universe; he is a personal God dwelling within it, or perhaps outside it (whatever that might mean), possessing the unpleasantly human qualities to which I have
alluded.
Personal qualities, whether pleasant or unpleasant, form no part
of the deist god of Voltaire and Thomas Paine. Compared with the Old Testament's psychotic delinquent, the deist God of the eighteenth-century Enlightenment is an altogether grander being: worthy of his cosmic creation, loftily unconcerned with human affairs, sublimely aloof from our private thoughts and hopes, caring nothing for our messy sins or mumbled contritions. The deist God is a physicist to end all physics, the alpha and omega of mathe- maticians, the apotheosis of designers; a hyper-engineer who set up the laws and constants of the universe, fine-tuned them with exquisite precision and foreknowledge, detonated what we would now call the hot big bang, retired and was never heard from again.
In times of stronger faith, deists have been reviled as indistin-
guishable from atheists. Susan Jacoby, in Freethinkers: A History of
American Secularism, lists a choice selection of the epithets hurled u
at poor Tom Paine: 'J clas, reptile, hog, mad dog, souse, louse, archbeast, brute, liar, and of course infidel'. Paine died in penury, abandoned (with the honourable exception of Jefferson) by political former friends embarrassed by his anti-Christian views. Nowadays, the ground has shifted so far that deists are more likely to be contrasted with atheists and lumped with theists. They do, after all, believe in a supreme intelligence who created the universe.
SECULARISM, THE FOUNDING FATHERS AND THE RELIGION OF AMERICA
It is conventional to assume that the Founding Fathers of the American Republic were deists. No doubt many of them were,
THE GOD HYPOTHESIS 39
although it has been argued that the greatest of them might have been atheists. Certainly their writings on religion in their own time leave me in no doubt that most of them would have been atheists in ours. But whatever their individual religious views in their own time, the one thing they collectively were is secularists, and this is the topic to which I turn in this section, beginning with a - perhaps surprising - quotation from Senator Barry Goldwater in 1981, clearly showing how staunchly that presidential candidate and hero of American conservatism upheld the secular tradition of the Republic's foundation:
There is no position on which people are so immovable as their religious beliefs. There is no more powerful ally one can claim in a debate than Jesus Christ, or God, or Allah, or whatever one calls this supreme being. But like any powerful weapon, the use of God's name on one's behalf should be used sparingly. The religious factions that are growing throughout our land are not using their religious clout with wisdom. They are trying to force government leaders into following their position 100 percent. If you disagree with these religious groups on a particular moral issue, they complain, they threaten you with a loss of money or votes or both. I'm frankly sick and tired of the political preachers across this country telling me as a citizen that if I want to be a moral person, I must believe in A, B, C, and D. Just who do they think they are? And from where do they presume to claim the right to dictate their moral beliefs to me? And lam even more angry as a legislator who must endure the threats of every religious group who thinks it has some God-granted right to control my vote on every roll call in the Senate. I am warning them today: I will fight them every step of the way if they try to dictate their moral convictions to all
19
The religious views of the Founding Fathers are of great interest to propagandists of today's American right, anxious to push their
Americans in the name of conservatism.
40 THE GOD DEI. USION
version of history. Contrary to their view, the fact that the United States was not founded as a Christian nation was early stated in the terms of a treaty with Tripoli, drafted in 1796 under George Washington and signed by John Adams in 1797:
As the Government of the United States of America is not, in any sense, founded on the Christian religion; as it has in itself no character of enmity against the laws, religion, or tranquillity, of Musselmen; and as the said States never have entered into any war or act of hostility against any Mehomitan nation, it is declared by the parties that no pretext arising from religious opinions shall ever produce an interruption of the harmony existing between the two countries.
The opening words of this quotation would cause uproar in today's
Washington ascendancy. Yet Ed Buckner has convincingly demon-
20
strated that they caused no dissent at the time, among either
politicians or public.
The paradox has often been noted that the United States,
founded in secularism, is now the most religiose country in Christendom, while England, with an established church headed by its constitutional monarch, is among the least. I am continually asked why this is, and I do not know. I suppose it is possible that England has wearied of religion after an appalling history of inter- faith violence, with Protestants and Catholics alternately gaining the upper hand and systematically murdering the other lot. Another suggestion stems from the observation that America is a nation of immigrants. A colleague points out to me that immigrants, uprooted from the stability and comfort of an extended family in Europe, could well have embraced a church as a kind of kin- substitute on alien soil. It is an interesting idea, worth researching further. There is no doubt that many Americans see their own local church as an important unit of identity, which does indeed have some of the attributes of an extended family.
Yet another hypothesis is that the religiosity of America stems paradoxically from the secularism of its constitution. Precisely because America is legally secular, religion has become free
THE GOD HYPOTHESIS 41
enterprise. Rival churches compete for congregations - not least for the fat tithes that they bring - and the competition is waged with all the aggressive hard-sell techniques of the marketplace. What works for soap flakes works for God, and the result is something approaching religious mania among today's less educated classes. In England, by contrast, religion under the aegis of the established church has become little more than a pleasant social pastime, scarcely recognizable as religious at all. This English tradition is nicely expressed by Giles Fraser, an Anglican vicar who doubles as a philosophy tutor at Oxford, writing in the Guardian. Fraser's article is subtitled 'The establishment of the Church of England took God out of religion, but there are risks in a more vigorous approach to faith':
There was a time when the country vicar was a staple of
the English dramatis personae. This tea-drinking, gentle
eccentric, with his polished shoes and kindly manners,
represented a type of religion that didn't make non-
religious people uncomfortable. He wouldn't break into
an existential sweat or press you against a wall to ask if
you were saved, still less launch crusades from the pulpit
or plant roadside bombs in the name of some higher
21 power.
(Shades of Betjeman's 'Our Padre', which I quoted at the beginning of Chapter 1. ) Fraser goes on to say that 'the nice country vicar in effect inoculated vast swaths of the English against Christianity'. He ends his article by lamenting a more recent trend in the Church of England to take religion seriously again, and his last sentence is a warning: 'the worry is that we may release the genie of English religious fanaticism from the establishment box in which it has been dormant for centuries'.
The genie of religious fanaticism is rampant in present-day America, and the Founding Fathers would have been horrified. Whether or not it is right to embrace the paradox and blame the secular constitution that they devised, the founders most certainly were secularists who believed in keeping religion out of politics, and that is enough to place them firmly on the side of those who
42 THE COD DELUSION
object, for example, to ostentatious displays of the Ten Commandments in government-owned public places. But it is tantalizing to speculate that at least some of the Founders might have gone beyond deism. Might they have been agnostics or even out-and-out atheists? The following statement of Jefferson is in- distinguishable from what we would now call agnosticism:
To talk of immaterial existences is to talk of nothings. To say that the human soul, angels, god, are immaterial, is to say they are nothings, or that there is no god, no angels, no soul. I cannot reason otherwise . . . without plunging into the fathomless abyss of dreams and phantasms. I am satisfied, and sufficiently occupied with the things which are, without tormenting or troubling myself about those which may indeed be, but of which I have no evidence.
Christopher Hitchens, in his biography Thomas Jefferson: Author
of America, thinks it likely that Jefferson was an atheist, even own time when it was much harder:
As to whether he was an atheist, we must reserve judg- ment if only because of the prudence he was compelled to observe during his political life. But as he had written to his nephew, Peter Carr, as early as 1787, one must not be frightened from this inquiry by any fear of its consequences. 'If it ends in a belief that there is no God, you will find incitements to virtue in the comfort and pleasantness you feel in this exercise, and the love of others which it will procure you. '
in his
I find the following advice of Jefferson, again in his letter to Peter Carr, moving:
Shake off all the fears of servile prejudices, under which weak minds are servilely crouched. Fix reason firmly in her seat, and call on her tribunal for every fact, every opinion. Question with boldness even the existence of a
THE GOD HYPOTHESIS 43
God; because, if there be one, he must more approve of the homage of reason than that of blindfolded fear.
Remarks of Jefferson's such as 'Christianity is the most per- verted system that ever shone on man' are compatible with deism but also with atheism. So is James Madison's robust anti- clericalism: 'During almost fifteen centuries has the legal establishment of Christianity been on trial. What has been its fruits? More or less, in all places, pride and indolence in the clergy; ignorance and servility in the laity; in both, superstition, bigotry and persecution. ' The same could be said of Benjamin Franklin's 'Lighthouses are more useful than churches' and of John Adams's 'This would be the best of all possible worlds, if there were no religion in it. ' Adams delivered himself of some splendid tirades against Christianity in particular: 'As I understand the Christian religion, it was, and is, a revelation. But how has it happened that millions of fables, tales, legends, have been blended with both
Jewish and Christian revelation that have made them the most bloody religion that ever existed? ' And, in another letter, this time to Jefferson, T almost shudder at the thought of alluding to the most fatal example of the abuses of grief which the history of mankind has preserved - the Cross. Consider what calamities that engine of grief has produced! '
Whether Jefferson and his colleagues were theists, deists, agnostics or atheists, they were also passionate secularists who believed that the religious opinions of a President, or lack of them, were entirely his own business. All the Founding Fathers, whatever their private religious beliefs, would have been aghast to read the journalist Robert Sherman's report of George Bush Senior's answer when Sherman asked him whether he recognized the equal citizen- ship and patriotism of Americans who are atheists: 'No, I don't know that atheists should be considered as citizens, nor should they
22
be considered patriots. This is one nation under God. ' Assuming
Sherman's account to be accurate (unfortunately he didn't use a tape-recorder, and no other newspaper ran the story at the time), try the experiment of replacing 'atheists' with 'Jews' or 'Muslims' or 'Blacks'. That gives the measure of the prejudice and dis- crimination that American atheists have to endure today. Natalie
44 T H E G O D D E L U S I O N
Angier's 'Confessions of a lonely atheist' is a sad and moving
description, in the New York Times, of her feelings of isolation as 23
an atheist in today's America. But the isolation of American atheists is an illusion, assiduously cultivated by prejudice. Atheists in America are more numerous than most people realize. As I said in the Preface, American atheists far outnumber religious Jews, yet the Jewish lobby is notoriously one of the most formidably influential in Washington. What might American atheists achieve if they organized themselves properly? *
David Mills, in his admirable book Atheist Universe, tells a story which you would dismiss as an unrealistic caricature of police bigotry if it were fiction. A Christian faith-healer ran a 'Miracle Crusade' which came to Mills's home town once a year. Among other things, the faith-healer encouraged diabetics to throw away their insulin, and cancer patients to give up their chemotherapy and pray for a miracle instead. Reasonably enough, Mills decided to organize a peaceful demonstration to warn people. But he made the mistake of going to the police to tell them of his intention and ask for police protection against possible attacks from supporters of the faith-healer. The first police officer to whom he spoke asked, 'Is you gonna protest fir him or 'gin him? ' (meaning for or against the faith-healer). When Mills replied, 'Against him,' the policeman said that he himself planned to attend the rally and intended to spit personally in Mills's face as he marched past Mills's demonstration.
Mills decided to try his luck with a second police officer. This one said that if any of the faith-healer's supporters violently con- fronted Mills, the officer would arrest Mills because he was 'trying to interfere with God's work'. Mills went home and tried telephoning the police station, in the hope of finding more sympathy at a senior level. He was finally connected to a sergeant who said, 'To hell with you, Buddy. No policeman wants to protect a goddamned atheist. I hope somebody bloodies you up good. ' Apparently adverbs were in short supply in this police station, along with the milk of human kindness and a sense of duty. Mills relates that he spoke to about seven or eight policemen that day. None of them was helpful, and most of them directly threatened Mills with violence.
* Tom Flynn, Editor of Free Inquiry, makes the point forcefully ('Secularism's breakthrough moment', Free Inquiry 26: 3, 2006, 16-17): 'If atheists are lonely and downtrodden, we have only ourselves to blame. Numerically, we are strong. Let's start punching our weight. '
THE GOD HYPOTHESIS 45
Anecdotes of such prejudice against atheists abound, but
Margaret Downey, of the Freethought Society of Greater
24 Philadelphia, maintains systematic records of such cases. Her
database of incidents, categorized under community, schools,
workplace, media, family and government, includes examples of
25 harassment, loss of jobs, shunning by family and even murder.
Downey's documented evidence of the hatred and misunderstand- ing of atheists makes it easy to believe that it is, indeed, virtually impossible for an honest atheist to win a public election in America. There are 435 members of the House of Representatives and 100 members of the Senate. Assuming that the majority of these 535 individuals are an educated sample of the population, it is statistically all but inevitable that a substantial number of them must be atheists. They must have lied, or concealed their true feel- ings, in order to get elected. Who can blame them, given the electorate they had to convince? It is universally accepted that an admission of atheism would be instant political suicide for any
presidential candidate.
These facts about today's political climate in the United States,
and what they imply, would have horrified Jefferson, Washington, Madison, Adams and all their friends. Whether they were atheists, agnostics, deists or Christians, they would have recoiled in horror from the theocrats of early 21st-century Washington. They would have been drawn instead to the secularist founding fathers of post- colonial India, especially the religious Gandhi ('I am a Hindu, I am a Moslem, I am a Jew, I am a Christian, I am a Buddhist! '), and the atheist Nehru:
The spectacle of what is called religion, or at any rate organised religion, in India and elsewhere, has filled me with horror and I have frequently condemned it and wished to make a clean sweep of it. Almost always it seemed to stand for blind belief and reaction, dogma and bigotry, superstition, exploitation and the preservation of vested interests.
Nehru's definition of the secular India of Gandhi's dream (would that it had been realized, instead of the partitioning of their country
46 THE GOD DELUSION
amid an interfaith bloodbath) might almost have been ghosted by Jefferson himself:
We talk about a secular India . . . Some people think that it means something opposed to religion. That obviously is not correct. What it means is that it is a State which honours all faiths equally and gives them equal oppor- tunities; India has a long history of religious tolerance . . . In a country like India, which has many faiths and religions, no real nationalism can be built up except on the
26 basis of secularity.
The deist God is certainly an improvement over the monster of the Bible. Unfortunately it is scarcely more likely that he exists, or ever did. In any of its forms the God Hypothesis is unnecessary. * The God Hypothesis is also very close to being ruled out by the laws of probability. I shall come to that in Chapter 4, after dealing with the alleged proofs of the existence of God in Chapter 3. Meanwhile I turn to agnosticism, and the erroneous notion that the existence or non-existence of God is an untouchable question, for- ever beyond the reach of science.
THE POVERTY OF AGNOSTICISM
The robust Muscular Christian haranguing us from the pulpit of my old school chapel admitted a sneaking regard for atheists. They at least had the courage of their misguided convictions. What this preacher couldn't stand was agnostics: namby-pamby, mushy pap, weak-tea, weedy, pallid fence-sitters. He was partly right, but for wholly the wrong reason. In the same vein, according to Quentin de la Bedoyere, the Catholic historian Hugh Ross Williamson 'respected the committed religious believer and also the committed atheist. He reserved his contempt for the wishy-washy boneless
27 mediocrities who flapped around in the middle. '
There is nothing wrong with being agnostic in cases where we lack evidence one way or the other. It is the reasonable position.
* 'Sire, I had no need of that hypothesis,' as Laplace said when Napoleon won- dered how the famous mathematician had managed to write his book without mentioning God.
THE GOD HYPOTHESIS 47
Carl Sagan was proud to be agnostic when asked whether there was life elsewhere in the universe. When he refused to commit himself, his interlocutor pressed him for a 'gut feeling' and he immortally replied: 'But I try not to think with my gut. Really, it's okay to
28
reserve judgment until the evidence is in. '
terrestrial life is open. Good arguments can be mounted both ways, and we lack the evidence to do more than shade the probabilities one way or the other. Agnosticism, of a kind, is an appropriate stance on many scientific questions, such as what caused the end- Permian extinction, the greatest mass extinction in fossil history. It could have been a meteorite strike like the one that, with greater likelihood on present evidence, caused the later extinction of the dinosaurs. But it could have been any of various other possible causes, or a combination. Agnosticism about the causes of both these mass extinctions is reasonable. How about the question of God? Should we be agnostic about him too? Many have said definitely yes, often with an air of conviction that verges on protest- ing too much. Are they right?
I'll begin by distinguishing two kinds of agnosticism. TAP, or Temporary Agnosticism in Practice, is the legitimate fence-sitting where there really is a definite answer, one way or the other, but we so far lack the evidence to reach it (or don't understand the evidence, or haven't time to read the evidence, etc. ). TAP would be a reasonable stance towards the Permian extinction. There is a truth out there and one day we hope to know it, though for the moment we don't.
But there is also a deeply inescapable kind of fence-sitting, which I shall call PAP (Permanent Agnosticism in Principle). The fact that the acronym spells a word used by that old school preacher is (almost) accidental. The PAP style of agnosticism is appropriate for questions that can never be answered, no matter how much evidence we gather, because the very idea of evidence is not applic- able. The question exists on a different plane, or in a different dimension, beyond the zones where evidence can reach. An example might be that philosophical chestnut, the question whether you see red as I do. Maybe your red is my green, or something completely different from any colour that I can imagine. Philosophers cite this question as one that can never be answered,
The question of extra-
48 T H E G O D D E L U S I O N
no matter what new evidence might one day become available. And some scientists and other intellectuals are convinced - too eagerly in my view - that the question of God's existence belongs in the forever inaccessible PAP category. From this, as we shall see, they often make the illogical deduction that the hypothesis of God's existence, and the hypothesis of his non-existence, have exactly equal probability of being right. The view that I shall defend is very different: agnosticism about the existence of God belongs firmly in the temporary or TAP category. Either he exists or he doesn't. It is a scientific question; one day we may know the answer, and mean- while we can say something pretty strong about the probability.
In the history of ideas, there are examples of questions being answered that had earlier been judged forever out of science's reach. In 1835 the celebrated French philosopher Auguste Comte wrote, of the stars: 'We shall never be able to study, by any method, their chemical composition or their mineralogical structure. ' Yet even before Comte had set down these words, Fraunhofer had begun using his spectroscope to analyse the chemical composition of the sun. Now spectroscopists daily confound Comte's agnosticism with their long-distance analyses of the precise
29
chemical composition of even distant stars. Whatever the exact
status of Comte's astronomical agnosticism, this cautionary tale
suggests, at the very least, that we should hesitate before proclaim-
ing the eternal verity of agnosticism too loudly. Nevertheless, when
it comes to God, a great many philosophers and scientists are glad
to do so, beginning with the inventor of the word itself, T. H.
30 Huxley.
Huxley explained his coining while rising to a personal attack that it had provoked. The Principal of King's College, London, the Reverend Dr Wace, had poured scorn on Huxley's 'cowardly agnosticism':
He may prefer to call himself an agnostic; but his real name is an older one - he is an infidel; that is to say, an unbeliever. The word infidel, perhaps, carries an unpleasant significance. Perhaps it is right that it should. It is, and it ought to be, an unpleasant thing for a man to have to say plainly that he does not believe in Jesus Christ.
THE GOD HYPOTHESIS 49
Huxley was not the man to let that sort of provocation pass him by, and his reply in 1889 was as robustly scathing as we should expect (although never departing from scrupulous good manners: as Darwin's Bulldog, his teeth were sharpened by urbane Victorian irony). Eventually, having dealt Dr Wace his just comeuppance and buried the remains, Huxley returned to the word 'agnostic' and explained how he first came by it. Others, he noted,
were quite sure they had attained a certain 'gnosis' - had, more or less successfully, solved the problem of existence; while I was quite sure I had not, and had a pretty strong conviction that the problem was insoluble. And, with Hume and Kant on my side, I could not think myself presumptuous in holding fast by that opinion . . . So I took thought, and invented what I conceived to be the appropriate title of 'agnostic'.
Later in his speech, Huxley went on to explain that agnostics have no creed, not even a negative one.
Agnosticism, in fact, is not a creed, but a method, the essence of which lies in the rigorous application of a single principle. . . .
Positively the principle may be expressed: In matters of the intellect, follow your reason as far as it will take you, without regard to any other consideration. And negatively: In matters of the intellect, do not pretend that conclusions are certain which are not demonstrated or demonstrable. That I take to be the agnostic faith, which if a man keep whole and undefiled, he shall not be ashamed to look the universe in the face, whatever the future may have in store for him.
To a scientist these are noble words, and one doesn't criticize T. H. Huxley lightly. But Huxley, in his concentration upon the absolute impossibility of proving or disproving God, seems to have been ignoring the shading of probability. The fact that we can neither prove nor disprove the existence of something does, not put existence and non-existence on an even footing. I don't think Huxley would
50 THE GOD DELUSION
disagree, and I suspect that when he appeared to do so he was bend- ing over backwards to concede a point, in the interests of securing another one. We have all done this at one time or another.
Contrary to Huxley, I shall suggest that the existence of God is a scientific hypothesis like any other. Even if hard to test in practice, it belongs in the same TAP or temporary agnosticism box as the controversies over the Permian and Cretaceous extinctions. God's existence or non-existence is a scientific fact about the universe, dis- coverable in principle if not in practice. If he existed and chose to reveal it, God himself could clinch the argument, noisily and unequivocally, in his favour. And even if God's existence is never proved or disproved with certainty one way or the other, available evidence and reasoning may yield an estimate of probability far from 50 per cent.
Let us, then, take the idea of a spectrum of probabilities seriously, and place human judgements about the existence of God along it, between two extremes of opposite certainty. The spectrum is continuous, but it can be represented by the following seven milestones along the way.
1
2
3
4
5
6
Strong theist. 100 per cent probability of God. In the words of C. G. Jung, 'I do not believe, I know. '
Very high probability but short of 100 per cent. De facto theist. 'I cannot know for certain, but I strongly believe in God and live my life on the assumption that he is there. '
Higher than 50 per cent but not very high. Technically agnostic but leaning towards theism. 'I am very uncertain, but I am inclined to believe in God. '
Exactly 50 per cent. Completely impartial agnostic. 'God's existence and non-existence are exactly equiprobable. '
Lower than 50 per cent but not very low. Technically agnostic but leaning towards atheism. 'I don't know whether God exists but I'm inclined to be sceptical. '
Very low probability, but short of zero. De facto atheist. 'I
T H E G O D H Y P O T H E S I S 51
cannot know for certain but I think God is very improbable, and I live my life on the assumption that he is not
there. '
7 Strong atheist. 'I know there is no God, with the same conviction as Jung "knows" there is one. '
I'd be surprised to meet many people in category 7, but I include it for symmetry with category 1, which is well populated. It is in the nature of faith that one is capable, like Jung, of holding a belief without adequate reason to do so (Jung also believed that particular books on his shelf spontaneously exploded with a loud bang). Atheists do not have faith; and reason alone could not propel one to total conviction that anything definitely does not exist. Hence category 7 is in practice rather emptier than its opposite number, category 1, which has many devoted inhabitants. I count myself in category 6, but leaning towards 7 - 1 am agnostic only to the extent that I am agnostic about fairies at the bottom of the garden.
The spectrum of probabilities works well for TAP (temporary agnosticism in practice). It is superficially tempting to place PAP (permanent agnosticism in principle) in the middle of the spectrum, with a 50 per cent probability of God's existence, but this is not correct. PAP agnostics aver that we cannot say anything, one way or the other, on the question of whether or not God exists. The question, for PAP agnostics, is in principle unanswerable, and they should strictly refuse to place themselves anywhere on the spectrum of probabilities. The fact that I cannot know whether your red is the same as my green doesn't make the probability 50 per cent. The proposition on offer is too meaningless to be dignified with a prob- ability. Nevertheless, it is a common error, which we shall meet again, to leap from the premise that the question of God's existence is in principle unanswerable to the conclusion that his existence and his non-existence are equiprobable.
Another way to express that error is in terms of the burden of
proof, and in this form it is pleasingly demonstrated by Bertrand
31 Russell's parable of the celestial teapot.
52
T H E G O D D E L U S I O N
Many orthodox people speak as though it were the business of sceptics to disprove received dogmas rather than of dogmatists to prove them. This is, of course, a mistake. If I were to suggest that between the Earth and Mars there is a china teapot revolving about the sun in an elliptical orbit, nobody would be able to disprove my assertion provided I were careful to add that the teapot is too small to be revealed even by our most powerful telescopes. But if I were to go on to say that, since my assertion cannot be disproved, it is intolerable pre- sumption on the part of human reason to doubt it, I should rightly be thought to be talking nonsense. If, how- ever, the existence of such a teapot were affirmed in ancient books, taught as the sacred truth every Sunday, and instilled into the minds of children at school, hesitation to believe in its existence would become a mark of eccentricity and entitle the doubter to the attentions of the psychiatrist in an enlightened age or of the Inquisitor in an earlier time.
We would not waste time saying so because nobody, so far as I know, worships teapots;* but, if pressed, we would not hesitate to declare our strong belief that there is positively no orbiting teapot. Yet strictly we should all be teapot agnostics: we cannot prove, for sure, that there is no celestial teapot. In practice, we move away from teapot agnosticism towards a-teapotisin.
A friend, who was brought up a Jew and still observes the sabbath and other Jewish customs out of loyalty to his heritage, describes himself as a 'tooth fairy agnostic'. He regards God as no more probable than the tooth fairy. You can't disprove either hypothesis, and both are equally improbable. He is an a-theist to exactly the same large extent that he is an a-fairyist. And agnostic about both, to the same small extent.
Russell's teapot, of course, stands for an infinite number of things whose existence is conceivable and cannot be disproved. That great American lawyer Clarence Darrow said, 'I don't believe
* Perhaps I spoke too soon. The Independent on Sunday of 5 June 2005 carried the following item: 'Malaysian officials say religious sect which built sacred teapot the size of a house has flouted planning regulations. ' See also BBC News at http://news. bbc. co. Uk/2/hi/asia-pacific/4692039. stm.
T H E G O D H Y P O T H E S I S 53
in God as I don't believe in Mother Goose. ' The journalist Andrew
Mueller is of the opinion that pledging yourself to any particular
religion 'is no more or less weird than choosing to believe that the
world is rhombus-shaped, and borne through the cosmos in
the pincers of two enormous green lobsters called Esmerelda and
32
Keith'. A philosophical favourite is the invisible, intangible,
inaudible unicorn, disproof of which is attempted yearly by the children at Camp Quest. * A popular deity on the Internet at present - and as undisprovable as Yahweh or any other - is the Flying Spaghetti Monster, who, many claim, has touched them with his
33
noodly appendage. I am delighted to see that the Gospel of the
34 Flying Spaghetti Monster has now been published as a book, to
great acclaim. I haven't read it myself, but who needs to read a
gospel when you just know it's true? By the way, it had to happen
- a Great Schism has already occurred, resulting in the Reformed 35
Church of the Flying Spaghetti Monster.
The point of all these way-out examples is that they are un-
disprovable, yet nobody thinks the hypothesis of their existence is on an even footing with the hypothesis of their non-existence. Russell's point is that the burden of proof rests with the believers, not the non-believers. Mine is the related point that the odds in favour of the teapot (spaghetti monster / Esmerelda and Keith / unicorn etc. ) are not equal to the odds against.
The fact that orbiting teapots and tooth fairies are undisprov- able is not felt, by any reasonable person, to be the kind of fact that settles any interesting argument. None of us feels an obligation to disprove any of the millions of far-fetched things that a fertile or facetious imagination might dream up. I have found it an amusing strategy, when asked whether I am an atheist, to point out that the questioner is also an atheist when considering Zeus, Apollo, Amon Ra, Mithras, Baal, Thor, Wotan, the Golden Calf and the Flying Spaghetti Monster. I just go one god further.
All of us feel entitled to express extreme scepticism to the point
* Camp Quest takes the American institution of the summer camp in an entirely admirable direction. Unlike other summer camps that follow a religious or scout- ing ethos, Camp Quest, founded by Edwin and Helen Kagin in Kentucky, is run by secular humanists, and the children are encouraged to think sceptically for themselves while having a very good time with all the usual outdoor activities (www. camp-quest. org). Other Camp Quests with a similar ethos have now sprung up in Tennessee, Minnesota, Michigan, Ohio and Canada.
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of outright disbelief - except that in the case of unicorns, tooth fairies and the gods of Greece, Rome, Egypt and the Vikings, there is (nowadays) no need to bother. In the case of the Abrahamic God, however, there is a need to bother, because a substantial proportion of the people with whom we share the planet do believe strongly in his existence. Russell's teapot demonstrates that the ubiquity of belief in God, as compared with belief in celestial teapots, does not shift the burden of proof in logic, although it may seem to shift it as a matter of practical politics. That you cannot prove God's non- existence is accepted and trivial, if only in the sense that we can never absolutely prove the non-existence of anything. What matters is not whether God is disprovable (he isn't) but whether his existence is probable. That is another matter. Some undisprovable things are sensibly judged far less probable than other undisprov- able things. There is no reason to regard God as immune from consideration along the spectrum of probabilities. And there is certainly no reason to suppose that, just because God can be neither proved nor disproved, his probability of existence is 50 per cent. On the contrary, as we shall see.
NOMA
Just as Thomas Huxley bent over backwards to pay lip service to completely impartial agnosticism, right in the middle of my seven- stage spectrum, theists do the same thing from the other direction, and for an equivalent reason. The theologian Alister McGrath makes it the central point of his book Dawkins' God: Genes, Memes and the Origin of Life. Indeed, after his admirably fair summary of my scientific works, it seems to be the only point in rebuttal that he has to offer: the undeniable but ignominiously weak point that you can- not disprove the existence of God. On page after page as I read McGrath, I found myself scribbling 'teapot' in the margin. Again invoking T. H. Huxley, McGrath says, 'Fed up with both theists and atheists making hopelessly dogmatic statements on the basis of in- adequate empirical evidence, Huxley declared that the God question could not be settled on the basis of the scientific method. '
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McGrath goes on to quote Stephen Jay Gould in similar vein: 'To say it for all my colleagues and for the umpteenth millionth time (from college bull sessions to learned treatises): science simply cannot (by its legitimate methods) adjudicate the issue of God's possible superintendence of nature. We neither affirm nor deny it; we simply can't comment on it as scientists. ' Despite the confident, almost bullying, tone of Gould's assertion, what, actually, is the
justification for it? Why shouldn't we comment on God, as scientists? And why isn't Russell's teapot, or the Flying Spaghetti Monster, equally immune from scientific scepticism? As I shall argue in a moment, a universe with a creative superintendent would be a very different kind of universe from one without. Why is that not a scientific matter?
Gould carried the art of bending over backwards to positively supine lengths in one of his less admired books, Rocks of Ages. There he coined the acronym NOMA for the phrase 'non- overlapping magisterial
The net, or magisterium, of science covers the empirical realm: what is the universe made of (fact) and why does it work this way (theory). The magisterium of religion extends over questions of ultimate meaning and moral value. These two magisteria do not overlap, nor do they encompass all inquiry (consider, for example, the magisterium of art and the meaning of beauty). To cite the old cliches, science gets the age of rocks, and religion the rock of ages; science studies how the heavens go, religion how to go to heaven.
This sounds terrific - right up until you give it a moment's thought. What are these ultimate questions in whose presence religion is an honoured guest and science must respectfully slink away?
Martin Rees, the distinguished Cambridge astronomer whom I have already mentioned, begins his book Our Cosmic Habitat by posing two candidate ultimate questions and giving a NOMA- friendly answer. 'The pre-eminent mystery is why anything exists at all. What breathes life into the equations, and actualized them in a real cosmos? Such questions lie beyond science, however: they are
56 THE GOD DELUS1ON
the province of philosophers and theologians. ' I would prefer to say that if indeed they lie beyond science, they most certainly lie beyond the province of theologians as well (I doubt that philosophers would thank Martin Rees for lumping theologians in with them). I am tempted to go further and wonder in what possible sense theologians can be said to have a province. I am still amused when I recall the remark of a former Warden (head) of my Oxford college. A young theologian had applied for a junior research fellowship, and his doctoral thesis on Christian theology provoked the Warden to say, 'I have grave doubts as to whether it's a subject at all. '
What expertise can theologians bring to deep cosmological questions that scientists cannot? In another book I recounted the words of an Oxford astronomer who, when I asked him one of those same deep questions, said: 'Ah, now we move beyond the realm of science. This is where I have to hand over to our good friend the chaplain. ' I was not quick-witted enough to utter the response that I later wrote: 'But why the chaplain? Why not the gardener or the chef? ' Why are scientists so cravenly respectful towards the ambitions of theologians, over questions that theologians are certainly no more qualified to answer than scientists themselves?
It is a tedious cliche (and, unlike many cliches, it isn't even true) that science concerns itself with how questions, but only theology is equipped to answer why questions. What on Earth is a why question? Not every English sentence beginning with the word 'why' is a legitimate question. Why are unicorns hollow? Some questions simply do not deserve an answer. What is the colour of abstraction? What is the smell of hope? The fact that a question can be phrased in a grammatically correct English sentence doesn't make it meaningful, or entitle it to our serious attention. Nor, even if the question is a real one, does the fact that science cannot answer it imply that religion can.
Perhaps there are some genuinely profound and meaningful questions that are forever beyond the reach of science. Maybe quantum theory is already knocking on the door of the un- fathomable. But if science cannot answer some ultimate question, what makes anybody think that religion can? I suspect that neither
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the Cambridge nor the Oxford astronomer really believed that theologians have any expertise that enables them to answer questions that are too deep for science. I suspect that both astronomers were, yet again, bending over backwards to be polite: theologians have nothing worthwhile to say about anything else; let's throw them a sop and let them worry away at a couple of questions that nobody can answer and maybe never will. Unlike my astronomer friends, I don't think we should even throw them a sop. I have yet to see any good reason to suppose that theology (as opposed to biblical history, literature, etc. ) is a subject at all.
Similarly, we can all agree that science's entitlement to advise us on moral values is problematic, to say the least. But does Gould really want to cede to religion the right to tell us what is good and what is bad? The fact that it has nothing else to contribute to human wisdom is no reason to hand religion a free licence to tell us what to do. Which religion, anyway? The one in which we happen to have been brought up? To which chapter, then, of which book of the Bible should we turn - for they are far from unanimous and some of them are odious by any reasonable standards. How many literalists have read enough of the Bible to know that the death penalty is prescribed for adultery, for gathering sticks on the sabbath and for cheeking your parents? If we reject Deuteronomy and Leviticus (as all enlightened moderns do), by what criteria do we then decide which of religion's moral values to accept} Or should we pick and choose among all the world's religions until we find one whose moral teaching suits us? If so, again we must ask, by what criterion do we choose? And if we have independent
criteria for choosing among religious moralities, why the middle man and go straight for the moral choice religion? I shall return to such questions in Chapter 7.
not cut out without the
I simply do not believe that Gould could possibly
much of what he wrote in Rocks of Ages. As I say, we have all been guilty of bending over backwards to be nice to an unworthy but powerful opponent, and I can only think that this is what Gould was doing. It is conceivable that he really did intend his un- equivocally strong statement that science has nothing whatever to say about the question of God's existence: 'We neither affirm nor deny it; we simply can't comment on it as scientists. ' This sounds
have meant
58 THE GOD DELUSION
like agnosticism of the permanent and irrevocable kind, full-blown PAP. It implies that science cannot even make probability judge- ments on the question. This remarkably widespread fallacy - many repeat it like a mantra but few of them, I suspect, have thought it through - embodies what I refer to as 'the poverty of agnosticism'. Gould, by the way, was not an impartial agnostic but strongly inclined towards de facto atheism. On what basis did he make that judgement, if there is nothing to be said about whether God exists?
The God Hypothesis suggests that the reality we inhabit also contains a supernatural agent who designed the universe and - at least in many versions of the hypothesis - maintains it and even intervenes in it with miracles, which are temporary violations of his own otherwise grandly immutable laws. Richard Swinburne, one of Britain's leading theologians, is surprisingly clear on the matter in his book 7s There a God? :
What the theist claims about God is that he does have a power to create, conserve, or annihilate anything, big or small. And he can also make objects move or do anything else . . . He can make the planets move in the way that Kepler discovered that they move, or make gunpowder explode when we set a match to it; or he can make planets move in quite different ways, and chemical substances explode or not explode under quite different conditions from those which now govern their behaviour. God is not limited by the laws of nature; he makes them and he can change or suspend them - if he chooses.
Just too easy, isn't it! Whatever else this is, it is very far from NOMA. And whatever else they may say, those scientists who sub- scribe to the 'separate magisteria' school of thought should concede that a universe with a supernaturally intelligent creator is a very different kind of universe from one without. The difference between the two hypothetical universes could hardly be more fundamental in principle, even if it is not easy to test in practice. And it undermines the complacently seductive dictum that science must be completely silent about religion's central existence claim. The presence or absence of a creative super-intelligence is
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unequivocally a scientific question, even if it is not in practice - or not yet - a decided one. So also is the truth or falsehood of every one of the miracle stories that religions rely upon to impress multi- tudes of the faithful.
Did Jesus have a human father, or was his mother a virgin at the time of his birth? Whether or not there is enough surviving evidence to decide it, this is still a strictly scientific question with a definite answer in principle: yes or no. Did Jesus raise Lazarus from the dead? Did he himself come alive again, three days after being crucified? There is an answer to every such question, whether or not we can discover it in practice, and it is a strictly scientific answer. The methods we should use to settle the matter, in the unlikely event that relevant evidence ever became available, would be purely and entirely scientific methods. To dramatize the point, imagine, by some remarkable set of circumstances, that forensic archaeologists unearthed DNA evidence to show that Jesus really did lack a biological father. Can you imagine religious apologists shrugging their shoulders and saying anything remotely like the following? 'Who cares? Scientific evidence is completely irrelevant to theological questions. Wrong magisterium! We're concerned only with ultimate questions and with moral values.