God, in the sense defined, is a delusion; and, as later
chapters
will show, a pernicious delusion.
Richard-Dawkins-God-Delusion
Pantheists don't believe in a supernatural God at all, but use the word God as a non- supernatural synonym for Nature, or for the Universe, or for the lawfulness that governs its workings.
Deists differ from theists in that their God does not answer prayers, is not interested in sins or confessions, does not read our thoughts and does not intervene with capricious miracles.
Deists differ from pantheists in that the deist God is some kind of cosmic intelligence, rather than the pantheist's metaphoric or poetic synonym for the laws of the universe.
Pantheism is sexed-up atheism.
Deism is watered-down theism.
There is every reason to think that famous Einsteinisms like 'God is subtle but he is not malicious' or 'He does not play dice' or 'Did God have a choice in creating the Universe? ' are pantheistic, not deistic, and certainly not theistic. 'God does not play dice' should be translated as 'Randomness does not lie at the heart of all things. ' 'Did God have a choice in creating the Universe? ' means 'Could the universe have begun in any other way? ' Einstein was using 'God' in a purely metaphorical, poetic sense. So is Stephen Hawking, and so are most of those physicists who occasionally slip
A DEEPLY RELIGIOUS NON-BELIEVER 19
into the language of religious metaphor. Paul Davies's The Mind of God seems to hover somewhere between Einsteinian pantheism and an obscure form of deism - for which he was rewarded with the Templeton Prize (a very large sum of money given annually by the Templeton Foundation, usually to a scientist who is prepared to say something nice about religion).
Let me sum up Einsteinian religion in one more quotation from Einstein himself: 'To sense that behind anything that can be experi- enced there is a something that our mind cannot grasp and whose beauty and sublimity reaches us only indirectly and as a feeble reflection, this is religiousness. In this sense I am religious. ' In this sense I too am religious, with the reservation that 'cannot grasp' does not have to mean 'forever ungraspable'. But I prefer not to call myself religious because it is misleading. It is destructively mis- leading because, for the vast majority of people, 'religion' implies 'supernatural'. Carl Sagan put it well: '. . . if by "God" one means the set of physical laws that govern the universe, then clearly there is such a God. This God is emotionally unsatisfying . . . it does not make much sense to pray to the law of gravity. '
Amusingly, Sagan's last point was foreshadowed by the Reverend Dr Fulton J. Sheen, a professor at the Catholic University of America, as part of a fierce attack upon Einstein's 1940 dis- avowal of a personal God. Sheen sarcastically asked whether anyone would be prepared to lay down his life for the Milky Way. He seemed to think he was making a point against Einstein, rather than* for him, for he added: 'There is only one fault with his cosmical religion: he put an extra letter in the word - the letter "s". ' There is nothing comical about Einstein's beliefs. Nevertheless, I wish that physicists would refrain from using the word God in their special metaphorical sense. The metaphorical or pantheistic God of the physicists is light years away from the interventionist, miracle- wreaking, thought-reading, sin-punishing, prayer-answering God of the Bible, of priests, mullahs and rabbis, and of ordinary language. Deliberately to confuse the two is, in my opinion, an act of intellectual high treason.
20 T H E G O D D E L U S I O N
UNDESERVED RESPECT
My title, The God Delusion, does not refer to the God of Einstein and the other enlightened scientists of the previous section. That is why I needed to get Einsteinian religion out of the way to begin with: it has a proven capacity to confuse. In the rest of this book I am talking only about supernatural gods, of which the most familiar to the majority of my readers will be Yahweh, the God of the Old Testament. I shall come to him in a moment. But before leaving this preliminary chapter I need to deal with one more matter that would otherwise bedevil the whole book. This time it is a matter of etiquette. It is possible that religious readers will be offended by what I have to say, and will find in these pages in- sufficient respect for their own particular beliefs (if not the beliefs that others treasure). It would be a shame if such offence prevented them from reading on, so I want to sort it out here, at the outset.
A widespread assumption, which nearly everybody in our society accepts - the non-religious included - is that religious faith is especially vulnerable to offence and should be protected by an abnormally thick wall of respect, in a different class from the respect that any human being should pay to any other. Douglas Adams put it so well, in an impromptu speech made in Cambridge
5
shortly before his death, that I never tire of sharing his words:
Religion . . . has certain ideas at the heart of it which we call sacred or holy or whatever. What it means is, 'Here is an idea or a notion that you're not allowed to say any- thing bad about; you're just not. Why not? - because you're not! ' If somebody votes for a party that you don't agree with, you're free to argue about it as much as you like; everybody will have an argument but nobody feels aggrieved by it. If somebody thinks taxes should go up or down you are free to have an argument about it. But on the other hand if somebody says 'I mustn't move a light switch on a Saturday', you say, 'I respect that'.
Why should it be that it's perfectly legitimate to support the Labour party or the Conservative party, Republicans or Democrats, this model of economics versus that,
A D E E P L Y RE L 1 G I O U S N O N - B E L I E V E R 21
Macintosh instead of Windows - but to have an opinion about how the Universe began, about who created the Universe . . . no, that's holy? . . . We are used to not challenging religious ideas but it's very interesting how much of a furore Richard creates when he does it! Everybody gets absolutely frantic about it because you're not allowed to say these things. Yet when you look at it rationally there is no reason why those ideas shouldn't be as open to debate as any other, except that we have agreed somehow between us that they shouldn't be.
Here's a particular example of our society's overweening respect for religion, one that really matters. By far the easiest grounds for gaining conscientious objector status in wartime are religious. You can be a brilliant moral philosopher with a prizewinning doctoral thesis expounding the evils of war, and still be given a hard time by a draft board evaluating your claim to be a conscientious objector. Yet if you can say that one or both of your parents is a Quaker you sail through like a breeze, no matter how inarticulate and illiterate you may be on the theory of pacifism or, indeed, Quakerism itself.
At the opposite end of the spectrum from pacifism, we have a
pusillanimous reluctance to use religious names for warring
factions. In Northern Ireland, Catholics and Protestants are
euphemized to 'Nationalists' and 'Loyalists' respectively. The very
word 'religions' is bowdlerized to 'communities', as in 'inter-
community warfare'. Iraq, as a consequence of the Anglo-American
invasion of 2003, degenerated into sectarian civil war between
Sunni and Shia Muslims. Clearly a religious conflict - yet in the
Independent of 20 May 2006 the front-page headline and first lead-
ing article both described it as 'ethnic cleansing'. 'Ethnic' in this
context is yet another euphemism. What we are seeing in Iraq is
religious cleansing. The original usage of 'ethnic cleansing' in the
former Yugoslavia is also arguably a euphemism for religious
cleansing, involving Orthodox Serbs, Catholic Croats and Muslim
6 Bosnians.
I have previously drawn attention to the privileging of religion
7 in public discussions of ethics in the media and in government.
Whenever a controversy arises over sexual or reproductive morals,
22 T H E G O D D E L U S 1 O N
you can bet that religious leaders from several different faith groups will be prominently represented on influential committees, or on panel discussions on radio or television. I'm not suggesting that we should go out of our way to censor the views of these people. But why does our society beat a path to their door, as though they had some expertise comparable to that of, say, a moral philosopher, a family lawyer or a doctor?
Here's another weird example of the privileging of religion. On
21 February 2006 the United States Supreme Court ruled that a
church in New Mexico should be exempt from the law, which
everybody else has to obey, against the taking of hallucinogenic
8
drugs. Faithful members of the Centro Espirita Beneficiente Uniao
do Vegetal believe that they can understand God only by drinking hoasca tea, which contains the illegal hallucinogenic drug dimethyl- tryptamine. Note that it is sufficient that they believe that the drug enhances their understanding. They do not have to produce evidence. Conversely, there is plenty of evidence that cannabis eases the nausea and discomfort of cancer sufferers undergoing chemotherapy. Yet the Supreme Court ruled, in 2005, that all patients who use cannabis for medicinal purposes are vulnerable to federal prosecution (even in the minority of states where such specialist use is legalized). Religion, as ever, is the trump card. Imagine members of an art appreciation society pleading in court that they 'believe' they need a hallucinogenic drug in order to enhance their understanding of Impressionist or Surrealist paint- ings. Yet, when a church claims an equivalent need, it is backed by the highest court in the land. Such is the power of religion as a talisman.
Seventeen years ago, I was one of thirty-six writers and artists
commissioned by the magazine New Statesman to write in support 9
of the distinguished author Salman Rushdie, then under sentence of death for writing a novel. Incensed by the 'sympathy' for Muslim 'hurt' and 'offence' expressed by Christian leaders and even some secular opinion-formers, I drew the following parallel:
If the advocates of apartheid had their wits about them they would claim - for all I know truthfully - that allow- ing mixed races is against their religion. A good part of
A DEEPLY RELIGIOUS NON-BELIEVER 23
the opposition would respectfully tiptoe away. And it is no use claiming that this is an unfair parallel because apartheid has no rational justification. The whole point of religious faith, its strength and chief glory, is that it does not depend on rational justification. The rest of us are expected to defend our prejudices. But ask a religious person to justify their faith and you infringe 'religious liberty'.
Little did I know that something pretty similar would come to
pass in the twenty-first century. The Los Angeles Times (10 April
2006) reported that numerous Christian groups on campuses
around the United States were suing their universities for enforcing
anti-discrimination rules, including prohibitions against harassing
or abusing homosexuals. As a typical example, in 2004 James
Nixon, a twelve-year-old boy in Ohio, won the right in court to
wear a T-shirt to school bearing the words 'Homosexuality is a sin,
Islam is a lie, abortion is murder. Some issues are just black and
10
white! ' The school told him not to wear the T-shirt - and the boy's
parents sued the school. The parents might have had a conscionable case if they had based it on the First Amendment's guarantee of freedom of speech. But they didn't: indeed, they couldn't, because free speech is deemed not to include 'hate speech'. But hate only has to prove it is religious, and it no longer counts as hate. So, instead of freedom of speech, the Nixons' lawyers appealed to the con- stitutional right to freedom of religion. Their victorious lawsuit was supported by the Alliance Defense Fund of Arizona, whose business it is to 'press the legal battle for religious freedom'.
The Reverend Rick Scarborough, supporting the wave of similar
Christian lawsuits brought to establish religion as a legal justifi-
cation for discrimination against homosexuals and other groups,
has named it the civil rights struggle of the twenty-first century:
'Christians are going to have to take a stand for the right to be
11
Christian. ' Once again, if such people took their stand on the right
to free speech, one might reluctantly sympathize. But that isn't what it is about. The legal case in favour of discrimination against homosexuals is being mounted as a counter-suit against alleged religious discrimination! And the law seems to respect this. You
24 T H E G O D D E L U S 1 O N
can't get away with saying, 'If you try to stop me from insulting homosexuals it violates my freedom of prejudice. ' But you can get away with saying, 'It violates my freedom of religion. ' What, when you think about it, is the difference? Yet again, religion trumps all.
I'll end the chapter with a particular case study, which tellingly illuminates society's exaggerated respect for religion, over and above ordinary human respect. The case flared up in February 2006 - a ludicrous episode, which veered wildly between the extremes of comedy and tragedy. The previous September, the Danish news- paper Jyllands-Posten published twelve cartoons depicting the prophet Muhammad. Over the next three months, indignation was carefully and systematically nurtured throughout the Islamic world by a small group of Muslims living in Denmark, led by two imams
12
who had been granted sanctuary there. In late 2005 these malev-
olent exiles travelled from Denmark to Egypt bearing a dossier, which was copied and circulated from there to the whole Islamic world, including, importantly, Indonesia. The dossier contained falsehoods about alleged maltreatment of Muslims in Denmark, and the tendentious lie that Jyllands-Posten was a government-run newspaper. It also contained the twelve cartoons which, crucially, the imams had supplemented with three additional images whose origin was mysterious but which certainly had no connection with Denmark. Unlike the original twelve, these three add-ons were genuinely offensive - or would have been if they had, as the zealous propagandists alleged, depicted Muhammad. A particularly damaging one of these three was not a cartoon at all but a faxed photograph of a bearded man wearing a fake pig's snout held on with elastic. It has subsequently turned out that this was an Associated Press photograph of a Frenchman entered for a pig-
13
squealing contest at a country fair in France. The photograph had
no connection whatsoever with the prophet Muhammad, no con- nection with Islam, and no connection with Denmark. But the Muslim activists, on their mischief-stirring hike to Cairo, implied all three connections . . . with predictable results.
The carefully cultivated 'hurt' and 'offence' was brought to an explosive head five months after the twelve cartoons were originally published. Demonstrators in Pakistan and Indonesia burned Danish flags (where did they get them from? ) and hysterical
A DEEPLY RELIGIOUS NON-BELIEVER 25
demands were made for the Danish government to apologize.
(Apologize for what? They didn't draw the cartoons, or publish
them. Danes just live in a country with a free press, something that
people in many Islamic countries might have a hard time under-
standing. ) Newspapers in Norway, Germany, France and even
the United States (but, conspicuously, not Britain) reprinted the
cartoons in gestures of solidarity with Jyllands-Posten, which
added fuel to the flames. Embassies and consulates were trashed,
Danish goods were boycotted, Danish citizens and, indeed,
Westerners generally, were physically threatened; Christian
churches in Pakistan, with no Danish or European connections at
all, were burned. Nine people were killed when Libyan rioters
attacked and burned the Italian consulate in Benghazi. As
Germaine Greer wrote, what these people really love and do best is
14 pandemonium.
A bounty of $1 million was placed on the head of 'the Danish cartoonist' by a Pakistani imam - who was apparently unaware that there were twelve different Danish cartoonists, and almost certainly unaware that the three most offensive pictures had never appeared in Denmark at all (and, by the way, where was that million going to come from? ). In Nigeria, Muslim protesters against the Danish cartoons burned down several Christian churches, and used machetes to attack and kill (black Nigerian) Christians in the streets. One Christian was put inside a rubber tyre, doused with petrol and set alight. Demonstrators were photographed in Britain bearing banners saying 'Slay those who insult Islam', 'Butcher those who mock Islam', 'Europe you will pay: Demolition is on its way' and, apparently without irony, 'Behead those who say Islam is a violent religion'.
In the aftermath of all this, the journalist Andrew Mueller inter-
15 viewed Britain's leading 'moderate' Muslim, Sir Iqbal Sacranie.
Moderate he may be by today's Islamic standards, but in Andrew Mueller's account he still stands by the remark he made when Salman Rushdie was condemned to death for writing a novel: 'Death is perhaps too easy for him' - a remark that sets him in igno- minious contrast to his courageous predecessor as Britain's most influential Muslim, the late Dr Zaki Badawi, who offered Salman Rushdie sanctuary in his own home. Sacranie told Mueller how
26 THE GOD D E I. U S I O N
concerned he was about the Danish cartoons. Mueller was con- cerned too, but for a different reason: 'I am concerned that the ridiculous, disproportionate reaction to some unfunny sketches in an obscure Scandinavian newspaper may confirm that. . . Islam and the west are fundamentally irreconcilable. ' Sacranie, on the other hand, praised British newspapers for not reprinting the cartoons, to which Mueller voiced the suspicion of most of the nation that 'the restraint of British newspapers derived less from sensitivity to Muslim discon- tent than it did from a desire not to have their windows broken'.
Sacranie explained that 'The person of the Prophet, peace be upon him, is revered so profoundly in the Muslim world, with a love and affection that cannot be explained in words. It goes beyond your parents, your loved ones, your children. That is part of the faith. There is also an Islamic teaching that one does not depict the Prophet. ' This rather assumes, as Mueller observed,
that the values of Islam trump anyone else's - which is what any follower of Islam does assume, just as any follower of any religion believes that theirs is the sole way, truth and light. If people wish to love a 7th century preacher more than their own families, that's up to them, but nobody else is obliged to take it seriously . . .
Except that if you don't take it seriously and accord it proper respect you are physically threatened, on a scale that no other religion has aspired to since the Middle Ages. One can't help wondering why such violence is necessary, given that, as Mueller notes: 'If any of you clowns are right about anything, the cartoonists are going to hell anyway - won't that do? In the mean- time, if you want to get excited about affronts to Muslims, read the Amnesty International reports on Syria and Saudi Arabia. '
Many people have noted the contrast between the hysterical 'hurt' professed by Muslims and the readiness with which Arab media publish stereotypical anti-Jewish cartoons. At a demon- stration in Pakistan against the Danish cartoons, a woman in a black burka was photographed carrying a banner reading 'God Bless Hitler'.
In response to all this frenzied pandemonium, decent liberal
A DEEPLY RELIGIOUS NON-BELIEVER 27
newspapers deplored the violence and made token noises about free speech. But at the same time they expressed 'respect' and 'sympathy' for the deep 'offence' and 'hurt' that Muslims had 'suffered'. The 'hurt' and 'suffering' consisted, remember, not in any person enduring violence or real pain of any kind: nothing more than a few daubs of printing ink in a newspaper that nobody outside Denmark would ever have heard of but for a deliberate campaign of incitement to mayhem.
I am not in favour of offending or hurting anyone just for the sake of it. But I am intrigued and mystified by the disproportionate privileging of religion in our otherwise secular societies. All politicians must get used to disrespectful cartoons of their faces, and nobody riots in their defence. What is so special about religion that we grant it such uniquely privileged respect? As H. L. Mencken said: 'We must respect the other fellow's religion, but only in the sense and to the extent that we respect his theory that his wife is beautiful and his children smart. '
It is in the light of the unparalleled presumption of respect for religion that I make my own disclaimer for this book. I shall not go out of my way to offend, but nor shall I don kid gloves to handle religion any more gently than I would handle anything else.
CHAPTER 2 The God Hypothesis
The religion of one age is the literary entertainment of the next.
RALPH W ALDO
EMERSON
THE GOD HYPOTHESIS 31
The God of the Old Testament is arguably the most unpleasant
character in all fiction: jealous and proud of it; a petty, unjust,
unforgiving control-freak; a vindictive, bloodthirsty ethnic cleanser;
a misogynistic, homophobic, racist, infanticidal, genocidal, fili-
cidal, pestilential, megalomaniacal, sadomasochistic, capriciously
malevolent bully. Those of us schooled from infancy in his ways can
become desensitized to their horror. A naif blessed with the
perspective of innocence has a clearer perception. Winston
Churchill's son Randolph somehow contrived to remain ignorant of
scripture until Evelyn Waugh and a brother officer, in a vain
attempt to keep Churchill quiet when they were posted together
during the war, bet him he couldn't read the entire Bible in a fort-
night: 'Unhappily it has not had the result we hoped. He has never
read any of it before and is hideously excited; keeps reading
quotations aloud "I say I bet you didn't know this came in the
Bible . . . " or merely slapping his side & chortling "God, isn't God
16
a shit! "'
opinion: 'The Christian God is a being of terrific character - cruel, vindictive, capricious and unjust. '
It is unfair to attack such an easy target. The God Hypothesis should not stand or fall with its most unlovely instantiation, Yahweh, nor his insipidly opposite Christian face, 'Gentle Jesus meek and mild'. (To be fair, this milksop persona owes more to his Victorian followers than to Jesus himself. Could anything be more mawkishly nauseating than Mrs C. F. Alexander's 'Christian children all must be / Mild, obedient, good as he'? ) I am not attack- ing the particular qualities of Yahweh, or Jesus, or Allah, or any other specific god such as Baal, Zeus or Wotan. Instead I shall define the God Hypothesis more defensibly: there exists a super- human, supernatural intelligence who deliberately designed and created the universe and everything in it, including us. This book will advocate an alternative view: any creative intelligence, of sufficient complexity to design anything, comes into existence only as the end product of an extended process of gradual evolution. Creative intelligences, being evolved, necessarily arrive late in the universe, and therefore cannot be responsible for designing it.
God, in the sense defined, is a delusion; and, as later chapters will show, a pernicious delusion.
Thomas Jefferson - better read - was of a similar
32 T H E G O D D E L U S 1 O N
Not surprisingly, since it is founded on local traditions of private revelation rather than evidence, the God Hypothesis comes in many versions. Historians of religion recognize a progression from primitive tribal animisms, through polytheisms such as those of the Greeks, Romans and Norsemen, to monotheisms such as Judaism and its derivatives, Christianity and Islam.
POL YTHEISM
It is not clear why the change from polytheism to monotheism
should be assumed to be a self-evidently progressive improvement.
But it widely is - an assumption that provoked Ibn Warraq (author
of Why I Am Not a Muslim) wittily to conjecture that monotheism
is in its turn doomed to subtract one more god and become
atheism. The Catholic Encyclopedia dismisses polytheism and
atheism in the same insouciant breath: 'Formal dogmatic atheism is
self-refuting, and has never de facto won the reasoned assent of any
considerable number of men. Nor can polytheism, however easily it
may take hold of the popular imagination, ever satisfy the mind of
17 a philosopher. '
Monotheistic chauvinism was until recently written into the charity law of both England and Scotland, discriminating against polytheistic religions in granting tax-exempt status, while allowing an easy ride to charities whose object was to promote monotheistic religion, sparing them the rigorous vetting quite properly required of secular charities. It was my ambition to persuade a member of Britain's respected Hindu community to come forward and bring a civil action to test this snobbish discrimination against polytheism.
Far better, of course, would be to abandon the promotion of religion altogether as grounds for charitable status. The benefits of this to society would be great, especially in the United States, where the sums of tax-free money sucked in by churches, and polishing the heels of already well-heeled televangelists, reach lev- els that could fairly be described as obscene. The aptly named Oral Roberts once told his television audience that God would kill him unless they gave him $8 million. Almost unbelievably, it worked.
T H E G O D H Y P O T II E S I S 33
Tax-free! Roberts himself is still going strong, as is 'Oral Roberts University' of Tulsa, Oklahoma. Its buildings, valued at $250 mil- lion, were directly commissioned by God himself in these words: 'Raise up your students to hear My voice, to go where My light is dim, where My voice is heard small, and My healing power is not known, even to the uttermost bounds of the Earth. Their work will exceed yours, and in this I am well pleased. '
On reflection, my imagined Hindu litigator would have been as likely to play the 'If you can't beat them join them' card. His polytheism isn't really polytheism but monotheism in disguise. There is only one God - Lord Brahma the creator, Lord Vishnu the preserver, Lord Shiva the destroyer, the goddesses Saraswati, Laxmi and Parvati (wives of Brahma, Vishnu and Shiva), Lord Ganesh the elephant god, and hundreds of others, all are just different mani- festations or incarnations of the one God.
Christians should warm to such sophistry. Rivers of medieval ink, not to mention blood, have been squandered over the 'mystery' of the Trinity, and in suppressing deviations such as the Arian heresy. Arius of Alexandria, in the fourth century AD, denied that Jesus was consubstantial (i. e. of the same substance or essence) with God. What on earth could that possibly mean, you are probably asking? Substance? What 'substance'? What exactly do you mean by 'essence'? 'Very little' seems the only reasonable reply. Yet the controversy split Christendom down the middle for a century, and the Emperor Constantine ordered that all copies of Arius's book should be burned. Splitting Christendom by splitting hairs - such has ever been the way of theology.
Do we have one God in three parts, or three Gods in one? The Catholic Encyclopedia clears up the matter for us, in a masterpiece of theological close reasoning:
In the unity of the Godhead there are three Persons, the Father, the Son, and the Holy Spirit, these Three Persons being truly distinct one from another. Thus, in the words of the Athanasian Creed: 'the Father is God, the Son is God, and the Holy Spirit is God, and yet there are not three Gods but one God. '
34 T H E G O D D E L U S 1 O N
As if that were not clear enough, the Encyclopedia quotes the third- century theologian St Gregory the Miracle Worker:
There is therefore nothing created, nothing subject to another in the Trinity: nor is there anything that has been added as though it once had not existed, but had entered afterwards: therefore the Father has never been without the Son, nor the Son without the Spirit: and this same Trinity is immutable and unalterable forever.
Whatever miracles may have earned St Gregory his nickname, they were not miracles of honest lucidity. His words convey the characteristically obscurantist flavour of theology, which - unlike science or most other branches of human scholarship - has not moved on in eighteen centuries. Thomas Jefferson, as so often, got it right when he said, 'Ridicule is the only weapon which can be used against unintelligible propositions. Ideas must be distinct before reason can act upon them; and no man ever had a distinct idea of the trinity. It is the mere Abracadabra of the mountebanks calling themselves the priests of Jesus. '
The other thing I cannot help remarking upon is the over- weening confidence with which the religious assert minute details for which they neither have, nor could have, any evidence. Perhaps it is the very fact that there is no evidence to support theological opinions, either way, that fosters the characteristic draconian hostility towards those of slightly different opinion, especially, as it happens, in this very field of Trinitarianism.
Jefferson heaped ridicule on the doctrine that, as he put it, 'There are three Gods', in his critique of Calvinism. But it is especially the Roman Catholic branch of Christianity that pushes its recurrent flirtation with polytheism towards runaway inflation. The Trinity is (are? ) joined by Mary, 'Queen of Heaven', a goddess in all but name, who surely runs God himself a close second as a target of prayers. The pantheon is further swollen by an army of saints, whose intercessory power makes them, if not demigods, well worth approaching on their own specialist subjects. The Catholic
18
Community Forum helpfully lists 5,120 saints, together with their
areas of expertise, which include abdominal pains, abuse victims,
T II E G O D H Y P O T H E S 1 S 35
anorexia, arms dealers, blacksmiths, broken bones, bomb technicians and bowel disorders, to venture no further than the Bs. And we mustn't forget the four Choirs of Angelic Hosts, arrayed in nine orders: Seraphim, Cherubim, Thrones, Dominions, Virtues, Powers, Principalities, Archangels (heads of all hosts), and just plain old Angels, including our closest friends, the ever-watchful Guardian Angels. What impresses me about Catholic mythology is partly its tasteless kitsch but mostly the airy nonchalance with which these people make up the details as they go along. It is just shamelessly invented.
Pope John Paul II created more saints than all his predecessors of the past several centuries put together, and he had a special affinity with the Virgin Mary. His polytheistic hankerings were dramatically demonstrated in 1981 when he suffered an assassin- ation attempt in Rome, and attributed his survival to intervention by Our Lady of Fatima: 'A maternal hand guided the bullet. ' One cannot help wondering why she didn't guide it to miss him altogether. Others might think the team of surgeons who operated on him for six hours deserved at least a share of the credit; but per- haps their hands, too, were maternally guided. The relevant point is that it wasn't just Our Lady who, in the Pope's opinion, guided the bullet, but specifically Our Lady of Fatima. Presumably Our Lady of Lourdes, Our Lady of Guadalupe, Our Lady of
Medjugorje, Our Lady of Akita, Our Lady of Zeitoun, Our Lady of Garabandal and Our Lady of Knock were busy on other errands at the time.
How did the Greeks, the Romans and the Vikings cope with such polytheological conundrums? Was Venus just another name for Aphrodite, or were they two distinct goddesses of love? Was Thor with his hammer a manifestation of Wotan, or a separate god? Who cares? Life is too short to bother with the distinction between one figment of the imagination and many. Having gestured towards polytheism to cover myself against a charge of neglect, I shall say no more about it. For brevity I shall refer to all deities, whether poly- or monotheistic, as simply 'God'. I am also conscious that the Abrahamic God is (to put it mildly) aggressively male, and this too I shall accept as a convention in my use of pronouns. More sophisticated theologians proclaim the sexlessness of God, while
36 T H E G O D D E L U S I O N
some feminist theologians seek to redress historic injustices by designating her female. But what, after all, is the difference between a non-existent female and a non-existent male? I suppose that, in the ditzily unreal intersection of theology and feminism, existence might indeed be a less salient attribute than gender.
I am aware that critics of religion can be attacked for failing to credit the fertile diversity of traditions and world-views that have been called religious. Anthropologically informed works, from Sir James Frazer's Golden Bough to Pascal Boyer's Religion Explained or Scott Atran's In Gods We Trust, fascinatingly document the bizarre phenomenology of superstition and ritual. Read such books and marvel at the richness of human gullibility.
But that is not the way of this book. I decry supernaturalism in all its forms, and the most effective way to proceed will be to con- centrate on the form most likely to be familiar to my readers - the form that impinges most threateningly on all our societies. Most of my readers will have been reared in one or another of today's three 'great' monotheistic religions (four if you count Mormonism), all of which trace themselves back to the mythological patriarch Abraham, and it will be convenient to keep this family of traditions in mind throughout the rest of the book.
This is as good a moment as any to forestall an inevitable retort to the book, one that would otherwise - as sure as night follows day - turn up in a review: 'The God that Dawkins doesn't believe in is a God that I don't believe in either. I don't believe in an old man in the sky with a long white beard. ' That old man is an irrelevant distraction and his beard is as tedious as it is long. Indeed, the distraction is worse than irrelevant. Its very silliness is calculated to distract attention from the fact that what the speaker really believes is not a whole lot less silly. I know you don't believe in an old bearded man sitting on a cloud, so let's not waste any more time on that. I am not attacking any particular version of God or gods. I am attacking God, all gods, anything and everything supernatural, wherever and whenever they have been or will be invented.
T H E G O D H Y P O T H E S I S 37
MONOTHEISM
The great unmentionable evil at the center of our culture is monotheism. From a barbaric Bronze Age text known as the Old Testament, three anti-human religions have evolved - Judaism, Christianity, and Islam. These are sky-god religions. They are, literally, patriarchal - God is the Omnipotent Father - hence the loathing of women for 2,000 years in those countries afflicted by the sky-god and his earthly male delegates.
GORE VIDAL
The oldest of the three Abrahamic religions, and the clear ancestor of the other two, is Judaism: originally a tribal cult of a single fiercely unpleasant God, morbidly obsessed with sexual restrictions, with the smell of charred flesh, with his own superiority over rival gods and with the exclusiveness of his chosen desert tribe. During the Roman occupation of Palestine, Christianity was founded by Paul of Tarsus as a less ruthlessly monotheistic sect of Judaism and a less exclusive one, which looked outwards from the Jews to the rest of the world. Several centuries later, Muhammad and his followers reverted to the uncompromising monotheism of the Jewish original, but not its exclusiveness, and founded Islam upon a new holy book, the Koran or Qur'an, adding a powerful ideology of military conquest to spread the faith. Christianity, too, was spread by the sword, wielded first by Roman hands after the Emperor Constantine raised it from eccentric cult to official religion, then by the Crusaders, and later by the conquistadores and other European invaders and colonists, with missionary accompaniment. For most of my purposes, all three Abrahamic religions can be treated as indistinguishable. 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.
There is every reason to think that famous Einsteinisms like 'God is subtle but he is not malicious' or 'He does not play dice' or 'Did God have a choice in creating the Universe? ' are pantheistic, not deistic, and certainly not theistic. 'God does not play dice' should be translated as 'Randomness does not lie at the heart of all things. ' 'Did God have a choice in creating the Universe? ' means 'Could the universe have begun in any other way? ' Einstein was using 'God' in a purely metaphorical, poetic sense. So is Stephen Hawking, and so are most of those physicists who occasionally slip
A DEEPLY RELIGIOUS NON-BELIEVER 19
into the language of religious metaphor. Paul Davies's The Mind of God seems to hover somewhere between Einsteinian pantheism and an obscure form of deism - for which he was rewarded with the Templeton Prize (a very large sum of money given annually by the Templeton Foundation, usually to a scientist who is prepared to say something nice about religion).
Let me sum up Einsteinian religion in one more quotation from Einstein himself: 'To sense that behind anything that can be experi- enced there is a something that our mind cannot grasp and whose beauty and sublimity reaches us only indirectly and as a feeble reflection, this is religiousness. In this sense I am religious. ' In this sense I too am religious, with the reservation that 'cannot grasp' does not have to mean 'forever ungraspable'. But I prefer not to call myself religious because it is misleading. It is destructively mis- leading because, for the vast majority of people, 'religion' implies 'supernatural'. Carl Sagan put it well: '. . . if by "God" one means the set of physical laws that govern the universe, then clearly there is such a God. This God is emotionally unsatisfying . . . it does not make much sense to pray to the law of gravity. '
Amusingly, Sagan's last point was foreshadowed by the Reverend Dr Fulton J. Sheen, a professor at the Catholic University of America, as part of a fierce attack upon Einstein's 1940 dis- avowal of a personal God. Sheen sarcastically asked whether anyone would be prepared to lay down his life for the Milky Way. He seemed to think he was making a point against Einstein, rather than* for him, for he added: 'There is only one fault with his cosmical religion: he put an extra letter in the word - the letter "s". ' There is nothing comical about Einstein's beliefs. Nevertheless, I wish that physicists would refrain from using the word God in their special metaphorical sense. The metaphorical or pantheistic God of the physicists is light years away from the interventionist, miracle- wreaking, thought-reading, sin-punishing, prayer-answering God of the Bible, of priests, mullahs and rabbis, and of ordinary language. Deliberately to confuse the two is, in my opinion, an act of intellectual high treason.
20 T H E G O D D E L U S I O N
UNDESERVED RESPECT
My title, The God Delusion, does not refer to the God of Einstein and the other enlightened scientists of the previous section. That is why I needed to get Einsteinian religion out of the way to begin with: it has a proven capacity to confuse. In the rest of this book I am talking only about supernatural gods, of which the most familiar to the majority of my readers will be Yahweh, the God of the Old Testament. I shall come to him in a moment. But before leaving this preliminary chapter I need to deal with one more matter that would otherwise bedevil the whole book. This time it is a matter of etiquette. It is possible that religious readers will be offended by what I have to say, and will find in these pages in- sufficient respect for their own particular beliefs (if not the beliefs that others treasure). It would be a shame if such offence prevented them from reading on, so I want to sort it out here, at the outset.
A widespread assumption, which nearly everybody in our society accepts - the non-religious included - is that religious faith is especially vulnerable to offence and should be protected by an abnormally thick wall of respect, in a different class from the respect that any human being should pay to any other. Douglas Adams put it so well, in an impromptu speech made in Cambridge
5
shortly before his death, that I never tire of sharing his words:
Religion . . . has certain ideas at the heart of it which we call sacred or holy or whatever. What it means is, 'Here is an idea or a notion that you're not allowed to say any- thing bad about; you're just not. Why not? - because you're not! ' If somebody votes for a party that you don't agree with, you're free to argue about it as much as you like; everybody will have an argument but nobody feels aggrieved by it. If somebody thinks taxes should go up or down you are free to have an argument about it. But on the other hand if somebody says 'I mustn't move a light switch on a Saturday', you say, 'I respect that'.
Why should it be that it's perfectly legitimate to support the Labour party or the Conservative party, Republicans or Democrats, this model of economics versus that,
A D E E P L Y RE L 1 G I O U S N O N - B E L I E V E R 21
Macintosh instead of Windows - but to have an opinion about how the Universe began, about who created the Universe . . . no, that's holy? . . . We are used to not challenging religious ideas but it's very interesting how much of a furore Richard creates when he does it! Everybody gets absolutely frantic about it because you're not allowed to say these things. Yet when you look at it rationally there is no reason why those ideas shouldn't be as open to debate as any other, except that we have agreed somehow between us that they shouldn't be.
Here's a particular example of our society's overweening respect for religion, one that really matters. By far the easiest grounds for gaining conscientious objector status in wartime are religious. You can be a brilliant moral philosopher with a prizewinning doctoral thesis expounding the evils of war, and still be given a hard time by a draft board evaluating your claim to be a conscientious objector. Yet if you can say that one or both of your parents is a Quaker you sail through like a breeze, no matter how inarticulate and illiterate you may be on the theory of pacifism or, indeed, Quakerism itself.
At the opposite end of the spectrum from pacifism, we have a
pusillanimous reluctance to use religious names for warring
factions. In Northern Ireland, Catholics and Protestants are
euphemized to 'Nationalists' and 'Loyalists' respectively. The very
word 'religions' is bowdlerized to 'communities', as in 'inter-
community warfare'. Iraq, as a consequence of the Anglo-American
invasion of 2003, degenerated into sectarian civil war between
Sunni and Shia Muslims. Clearly a religious conflict - yet in the
Independent of 20 May 2006 the front-page headline and first lead-
ing article both described it as 'ethnic cleansing'. 'Ethnic' in this
context is yet another euphemism. What we are seeing in Iraq is
religious cleansing. The original usage of 'ethnic cleansing' in the
former Yugoslavia is also arguably a euphemism for religious
cleansing, involving Orthodox Serbs, Catholic Croats and Muslim
6 Bosnians.
I have previously drawn attention to the privileging of religion
7 in public discussions of ethics in the media and in government.
Whenever a controversy arises over sexual or reproductive morals,
22 T H E G O D D E L U S 1 O N
you can bet that religious leaders from several different faith groups will be prominently represented on influential committees, or on panel discussions on radio or television. I'm not suggesting that we should go out of our way to censor the views of these people. But why does our society beat a path to their door, as though they had some expertise comparable to that of, say, a moral philosopher, a family lawyer or a doctor?
Here's another weird example of the privileging of religion. On
21 February 2006 the United States Supreme Court ruled that a
church in New Mexico should be exempt from the law, which
everybody else has to obey, against the taking of hallucinogenic
8
drugs. Faithful members of the Centro Espirita Beneficiente Uniao
do Vegetal believe that they can understand God only by drinking hoasca tea, which contains the illegal hallucinogenic drug dimethyl- tryptamine. Note that it is sufficient that they believe that the drug enhances their understanding. They do not have to produce evidence. Conversely, there is plenty of evidence that cannabis eases the nausea and discomfort of cancer sufferers undergoing chemotherapy. Yet the Supreme Court ruled, in 2005, that all patients who use cannabis for medicinal purposes are vulnerable to federal prosecution (even in the minority of states where such specialist use is legalized). Religion, as ever, is the trump card. Imagine members of an art appreciation society pleading in court that they 'believe' they need a hallucinogenic drug in order to enhance their understanding of Impressionist or Surrealist paint- ings. Yet, when a church claims an equivalent need, it is backed by the highest court in the land. Such is the power of religion as a talisman.
Seventeen years ago, I was one of thirty-six writers and artists
commissioned by the magazine New Statesman to write in support 9
of the distinguished author Salman Rushdie, then under sentence of death for writing a novel. Incensed by the 'sympathy' for Muslim 'hurt' and 'offence' expressed by Christian leaders and even some secular opinion-formers, I drew the following parallel:
If the advocates of apartheid had their wits about them they would claim - for all I know truthfully - that allow- ing mixed races is against their religion. A good part of
A DEEPLY RELIGIOUS NON-BELIEVER 23
the opposition would respectfully tiptoe away. And it is no use claiming that this is an unfair parallel because apartheid has no rational justification. The whole point of religious faith, its strength and chief glory, is that it does not depend on rational justification. The rest of us are expected to defend our prejudices. But ask a religious person to justify their faith and you infringe 'religious liberty'.
Little did I know that something pretty similar would come to
pass in the twenty-first century. The Los Angeles Times (10 April
2006) reported that numerous Christian groups on campuses
around the United States were suing their universities for enforcing
anti-discrimination rules, including prohibitions against harassing
or abusing homosexuals. As a typical example, in 2004 James
Nixon, a twelve-year-old boy in Ohio, won the right in court to
wear a T-shirt to school bearing the words 'Homosexuality is a sin,
Islam is a lie, abortion is murder. Some issues are just black and
10
white! ' The school told him not to wear the T-shirt - and the boy's
parents sued the school. The parents might have had a conscionable case if they had based it on the First Amendment's guarantee of freedom of speech. But they didn't: indeed, they couldn't, because free speech is deemed not to include 'hate speech'. But hate only has to prove it is religious, and it no longer counts as hate. So, instead of freedom of speech, the Nixons' lawyers appealed to the con- stitutional right to freedom of religion. Their victorious lawsuit was supported by the Alliance Defense Fund of Arizona, whose business it is to 'press the legal battle for religious freedom'.
The Reverend Rick Scarborough, supporting the wave of similar
Christian lawsuits brought to establish religion as a legal justifi-
cation for discrimination against homosexuals and other groups,
has named it the civil rights struggle of the twenty-first century:
'Christians are going to have to take a stand for the right to be
11
Christian. ' Once again, if such people took their stand on the right
to free speech, one might reluctantly sympathize. But that isn't what it is about. The legal case in favour of discrimination against homosexuals is being mounted as a counter-suit against alleged religious discrimination! And the law seems to respect this. You
24 T H E G O D D E L U S 1 O N
can't get away with saying, 'If you try to stop me from insulting homosexuals it violates my freedom of prejudice. ' But you can get away with saying, 'It violates my freedom of religion. ' What, when you think about it, is the difference? Yet again, religion trumps all.
I'll end the chapter with a particular case study, which tellingly illuminates society's exaggerated respect for religion, over and above ordinary human respect. The case flared up in February 2006 - a ludicrous episode, which veered wildly between the extremes of comedy and tragedy. The previous September, the Danish news- paper Jyllands-Posten published twelve cartoons depicting the prophet Muhammad. Over the next three months, indignation was carefully and systematically nurtured throughout the Islamic world by a small group of Muslims living in Denmark, led by two imams
12
who had been granted sanctuary there. In late 2005 these malev-
olent exiles travelled from Denmark to Egypt bearing a dossier, which was copied and circulated from there to the whole Islamic world, including, importantly, Indonesia. The dossier contained falsehoods about alleged maltreatment of Muslims in Denmark, and the tendentious lie that Jyllands-Posten was a government-run newspaper. It also contained the twelve cartoons which, crucially, the imams had supplemented with three additional images whose origin was mysterious but which certainly had no connection with Denmark. Unlike the original twelve, these three add-ons were genuinely offensive - or would have been if they had, as the zealous propagandists alleged, depicted Muhammad. A particularly damaging one of these three was not a cartoon at all but a faxed photograph of a bearded man wearing a fake pig's snout held on with elastic. It has subsequently turned out that this was an Associated Press photograph of a Frenchman entered for a pig-
13
squealing contest at a country fair in France. The photograph had
no connection whatsoever with the prophet Muhammad, no con- nection with Islam, and no connection with Denmark. But the Muslim activists, on their mischief-stirring hike to Cairo, implied all three connections . . . with predictable results.
The carefully cultivated 'hurt' and 'offence' was brought to an explosive head five months after the twelve cartoons were originally published. Demonstrators in Pakistan and Indonesia burned Danish flags (where did they get them from? ) and hysterical
A DEEPLY RELIGIOUS NON-BELIEVER 25
demands were made for the Danish government to apologize.
(Apologize for what? They didn't draw the cartoons, or publish
them. Danes just live in a country with a free press, something that
people in many Islamic countries might have a hard time under-
standing. ) Newspapers in Norway, Germany, France and even
the United States (but, conspicuously, not Britain) reprinted the
cartoons in gestures of solidarity with Jyllands-Posten, which
added fuel to the flames. Embassies and consulates were trashed,
Danish goods were boycotted, Danish citizens and, indeed,
Westerners generally, were physically threatened; Christian
churches in Pakistan, with no Danish or European connections at
all, were burned. Nine people were killed when Libyan rioters
attacked and burned the Italian consulate in Benghazi. As
Germaine Greer wrote, what these people really love and do best is
14 pandemonium.
A bounty of $1 million was placed on the head of 'the Danish cartoonist' by a Pakistani imam - who was apparently unaware that there were twelve different Danish cartoonists, and almost certainly unaware that the three most offensive pictures had never appeared in Denmark at all (and, by the way, where was that million going to come from? ). In Nigeria, Muslim protesters against the Danish cartoons burned down several Christian churches, and used machetes to attack and kill (black Nigerian) Christians in the streets. One Christian was put inside a rubber tyre, doused with petrol and set alight. Demonstrators were photographed in Britain bearing banners saying 'Slay those who insult Islam', 'Butcher those who mock Islam', 'Europe you will pay: Demolition is on its way' and, apparently without irony, 'Behead those who say Islam is a violent religion'.
In the aftermath of all this, the journalist Andrew Mueller inter-
15 viewed Britain's leading 'moderate' Muslim, Sir Iqbal Sacranie.
Moderate he may be by today's Islamic standards, but in Andrew Mueller's account he still stands by the remark he made when Salman Rushdie was condemned to death for writing a novel: 'Death is perhaps too easy for him' - a remark that sets him in igno- minious contrast to his courageous predecessor as Britain's most influential Muslim, the late Dr Zaki Badawi, who offered Salman Rushdie sanctuary in his own home. Sacranie told Mueller how
26 THE GOD D E I. U S I O N
concerned he was about the Danish cartoons. Mueller was con- cerned too, but for a different reason: 'I am concerned that the ridiculous, disproportionate reaction to some unfunny sketches in an obscure Scandinavian newspaper may confirm that. . . Islam and the west are fundamentally irreconcilable. ' Sacranie, on the other hand, praised British newspapers for not reprinting the cartoons, to which Mueller voiced the suspicion of most of the nation that 'the restraint of British newspapers derived less from sensitivity to Muslim discon- tent than it did from a desire not to have their windows broken'.
Sacranie explained that 'The person of the Prophet, peace be upon him, is revered so profoundly in the Muslim world, with a love and affection that cannot be explained in words. It goes beyond your parents, your loved ones, your children. That is part of the faith. There is also an Islamic teaching that one does not depict the Prophet. ' This rather assumes, as Mueller observed,
that the values of Islam trump anyone else's - which is what any follower of Islam does assume, just as any follower of any religion believes that theirs is the sole way, truth and light. If people wish to love a 7th century preacher more than their own families, that's up to them, but nobody else is obliged to take it seriously . . .
Except that if you don't take it seriously and accord it proper respect you are physically threatened, on a scale that no other religion has aspired to since the Middle Ages. One can't help wondering why such violence is necessary, given that, as Mueller notes: 'If any of you clowns are right about anything, the cartoonists are going to hell anyway - won't that do? In the mean- time, if you want to get excited about affronts to Muslims, read the Amnesty International reports on Syria and Saudi Arabia. '
Many people have noted the contrast between the hysterical 'hurt' professed by Muslims and the readiness with which Arab media publish stereotypical anti-Jewish cartoons. At a demon- stration in Pakistan against the Danish cartoons, a woman in a black burka was photographed carrying a banner reading 'God Bless Hitler'.
In response to all this frenzied pandemonium, decent liberal
A DEEPLY RELIGIOUS NON-BELIEVER 27
newspapers deplored the violence and made token noises about free speech. But at the same time they expressed 'respect' and 'sympathy' for the deep 'offence' and 'hurt' that Muslims had 'suffered'. The 'hurt' and 'suffering' consisted, remember, not in any person enduring violence or real pain of any kind: nothing more than a few daubs of printing ink in a newspaper that nobody outside Denmark would ever have heard of but for a deliberate campaign of incitement to mayhem.
I am not in favour of offending or hurting anyone just for the sake of it. But I am intrigued and mystified by the disproportionate privileging of religion in our otherwise secular societies. All politicians must get used to disrespectful cartoons of their faces, and nobody riots in their defence. What is so special about religion that we grant it such uniquely privileged respect? As H. L. Mencken said: 'We must respect the other fellow's religion, but only in the sense and to the extent that we respect his theory that his wife is beautiful and his children smart. '
It is in the light of the unparalleled presumption of respect for religion that I make my own disclaimer for this book. I shall not go out of my way to offend, but nor shall I don kid gloves to handle religion any more gently than I would handle anything else.
CHAPTER 2 The God Hypothesis
The religion of one age is the literary entertainment of the next.
RALPH W ALDO
EMERSON
THE GOD HYPOTHESIS 31
The God of the Old Testament is arguably the most unpleasant
character in all fiction: jealous and proud of it; a petty, unjust,
unforgiving control-freak; a vindictive, bloodthirsty ethnic cleanser;
a misogynistic, homophobic, racist, infanticidal, genocidal, fili-
cidal, pestilential, megalomaniacal, sadomasochistic, capriciously
malevolent bully. Those of us schooled from infancy in his ways can
become desensitized to their horror. A naif blessed with the
perspective of innocence has a clearer perception. Winston
Churchill's son Randolph somehow contrived to remain ignorant of
scripture until Evelyn Waugh and a brother officer, in a vain
attempt to keep Churchill quiet when they were posted together
during the war, bet him he couldn't read the entire Bible in a fort-
night: 'Unhappily it has not had the result we hoped. He has never
read any of it before and is hideously excited; keeps reading
quotations aloud "I say I bet you didn't know this came in the
Bible . . . " or merely slapping his side & chortling "God, isn't God
16
a shit! "'
opinion: 'The Christian God is a being of terrific character - cruel, vindictive, capricious and unjust. '
It is unfair to attack such an easy target. The God Hypothesis should not stand or fall with its most unlovely instantiation, Yahweh, nor his insipidly opposite Christian face, 'Gentle Jesus meek and mild'. (To be fair, this milksop persona owes more to his Victorian followers than to Jesus himself. Could anything be more mawkishly nauseating than Mrs C. F. Alexander's 'Christian children all must be / Mild, obedient, good as he'? ) I am not attack- ing the particular qualities of Yahweh, or Jesus, or Allah, or any other specific god such as Baal, Zeus or Wotan. Instead I shall define the God Hypothesis more defensibly: there exists a super- human, supernatural intelligence who deliberately designed and created the universe and everything in it, including us. This book will advocate an alternative view: any creative intelligence, of sufficient complexity to design anything, comes into existence only as the end product of an extended process of gradual evolution. Creative intelligences, being evolved, necessarily arrive late in the universe, and therefore cannot be responsible for designing it.
God, in the sense defined, is a delusion; and, as later chapters will show, a pernicious delusion.
Thomas Jefferson - better read - was of a similar
32 T H E G O D D E L U S 1 O N
Not surprisingly, since it is founded on local traditions of private revelation rather than evidence, the God Hypothesis comes in many versions. Historians of religion recognize a progression from primitive tribal animisms, through polytheisms such as those of the Greeks, Romans and Norsemen, to monotheisms such as Judaism and its derivatives, Christianity and Islam.
POL YTHEISM
It is not clear why the change from polytheism to monotheism
should be assumed to be a self-evidently progressive improvement.
But it widely is - an assumption that provoked Ibn Warraq (author
of Why I Am Not a Muslim) wittily to conjecture that monotheism
is in its turn doomed to subtract one more god and become
atheism. The Catholic Encyclopedia dismisses polytheism and
atheism in the same insouciant breath: 'Formal dogmatic atheism is
self-refuting, and has never de facto won the reasoned assent of any
considerable number of men. Nor can polytheism, however easily it
may take hold of the popular imagination, ever satisfy the mind of
17 a philosopher. '
Monotheistic chauvinism was until recently written into the charity law of both England and Scotland, discriminating against polytheistic religions in granting tax-exempt status, while allowing an easy ride to charities whose object was to promote monotheistic religion, sparing them the rigorous vetting quite properly required of secular charities. It was my ambition to persuade a member of Britain's respected Hindu community to come forward and bring a civil action to test this snobbish discrimination against polytheism.
Far better, of course, would be to abandon the promotion of religion altogether as grounds for charitable status. The benefits of this to society would be great, especially in the United States, where the sums of tax-free money sucked in by churches, and polishing the heels of already well-heeled televangelists, reach lev- els that could fairly be described as obscene. The aptly named Oral Roberts once told his television audience that God would kill him unless they gave him $8 million. Almost unbelievably, it worked.
T H E G O D H Y P O T II E S I S 33
Tax-free! Roberts himself is still going strong, as is 'Oral Roberts University' of Tulsa, Oklahoma. Its buildings, valued at $250 mil- lion, were directly commissioned by God himself in these words: 'Raise up your students to hear My voice, to go where My light is dim, where My voice is heard small, and My healing power is not known, even to the uttermost bounds of the Earth. Their work will exceed yours, and in this I am well pleased. '
On reflection, my imagined Hindu litigator would have been as likely to play the 'If you can't beat them join them' card. His polytheism isn't really polytheism but monotheism in disguise. There is only one God - Lord Brahma the creator, Lord Vishnu the preserver, Lord Shiva the destroyer, the goddesses Saraswati, Laxmi and Parvati (wives of Brahma, Vishnu and Shiva), Lord Ganesh the elephant god, and hundreds of others, all are just different mani- festations or incarnations of the one God.
Christians should warm to such sophistry. Rivers of medieval ink, not to mention blood, have been squandered over the 'mystery' of the Trinity, and in suppressing deviations such as the Arian heresy. Arius of Alexandria, in the fourth century AD, denied that Jesus was consubstantial (i. e. of the same substance or essence) with God. What on earth could that possibly mean, you are probably asking? Substance? What 'substance'? What exactly do you mean by 'essence'? 'Very little' seems the only reasonable reply. Yet the controversy split Christendom down the middle for a century, and the Emperor Constantine ordered that all copies of Arius's book should be burned. Splitting Christendom by splitting hairs - such has ever been the way of theology.
Do we have one God in three parts, or three Gods in one? The Catholic Encyclopedia clears up the matter for us, in a masterpiece of theological close reasoning:
In the unity of the Godhead there are three Persons, the Father, the Son, and the Holy Spirit, these Three Persons being truly distinct one from another. Thus, in the words of the Athanasian Creed: 'the Father is God, the Son is God, and the Holy Spirit is God, and yet there are not three Gods but one God. '
34 T H E G O D D E L U S 1 O N
As if that were not clear enough, the Encyclopedia quotes the third- century theologian St Gregory the Miracle Worker:
There is therefore nothing created, nothing subject to another in the Trinity: nor is there anything that has been added as though it once had not existed, but had entered afterwards: therefore the Father has never been without the Son, nor the Son without the Spirit: and this same Trinity is immutable and unalterable forever.
Whatever miracles may have earned St Gregory his nickname, they were not miracles of honest lucidity. His words convey the characteristically obscurantist flavour of theology, which - unlike science or most other branches of human scholarship - has not moved on in eighteen centuries. Thomas Jefferson, as so often, got it right when he said, 'Ridicule is the only weapon which can be used against unintelligible propositions. Ideas must be distinct before reason can act upon them; and no man ever had a distinct idea of the trinity. It is the mere Abracadabra of the mountebanks calling themselves the priests of Jesus. '
The other thing I cannot help remarking upon is the over- weening confidence with which the religious assert minute details for which they neither have, nor could have, any evidence. Perhaps it is the very fact that there is no evidence to support theological opinions, either way, that fosters the characteristic draconian hostility towards those of slightly different opinion, especially, as it happens, in this very field of Trinitarianism.
Jefferson heaped ridicule on the doctrine that, as he put it, 'There are three Gods', in his critique of Calvinism. But it is especially the Roman Catholic branch of Christianity that pushes its recurrent flirtation with polytheism towards runaway inflation. The Trinity is (are? ) joined by Mary, 'Queen of Heaven', a goddess in all but name, who surely runs God himself a close second as a target of prayers. The pantheon is further swollen by an army of saints, whose intercessory power makes them, if not demigods, well worth approaching on their own specialist subjects. The Catholic
18
Community Forum helpfully lists 5,120 saints, together with their
areas of expertise, which include abdominal pains, abuse victims,
T II E G O D H Y P O T H E S 1 S 35
anorexia, arms dealers, blacksmiths, broken bones, bomb technicians and bowel disorders, to venture no further than the Bs. And we mustn't forget the four Choirs of Angelic Hosts, arrayed in nine orders: Seraphim, Cherubim, Thrones, Dominions, Virtues, Powers, Principalities, Archangels (heads of all hosts), and just plain old Angels, including our closest friends, the ever-watchful Guardian Angels. What impresses me about Catholic mythology is partly its tasteless kitsch but mostly the airy nonchalance with which these people make up the details as they go along. It is just shamelessly invented.
Pope John Paul II created more saints than all his predecessors of the past several centuries put together, and he had a special affinity with the Virgin Mary. His polytheistic hankerings were dramatically demonstrated in 1981 when he suffered an assassin- ation attempt in Rome, and attributed his survival to intervention by Our Lady of Fatima: 'A maternal hand guided the bullet. ' One cannot help wondering why she didn't guide it to miss him altogether. Others might think the team of surgeons who operated on him for six hours deserved at least a share of the credit; but per- haps their hands, too, were maternally guided. The relevant point is that it wasn't just Our Lady who, in the Pope's opinion, guided the bullet, but specifically Our Lady of Fatima. Presumably Our Lady of Lourdes, Our Lady of Guadalupe, Our Lady of
Medjugorje, Our Lady of Akita, Our Lady of Zeitoun, Our Lady of Garabandal and Our Lady of Knock were busy on other errands at the time.
How did the Greeks, the Romans and the Vikings cope with such polytheological conundrums? Was Venus just another name for Aphrodite, or were they two distinct goddesses of love? Was Thor with his hammer a manifestation of Wotan, or a separate god? Who cares? Life is too short to bother with the distinction between one figment of the imagination and many. Having gestured towards polytheism to cover myself against a charge of neglect, I shall say no more about it. For brevity I shall refer to all deities, whether poly- or monotheistic, as simply 'God'. I am also conscious that the Abrahamic God is (to put it mildly) aggressively male, and this too I shall accept as a convention in my use of pronouns. More sophisticated theologians proclaim the sexlessness of God, while
36 T H E G O D D E L U S I O N
some feminist theologians seek to redress historic injustices by designating her female. But what, after all, is the difference between a non-existent female and a non-existent male? I suppose that, in the ditzily unreal intersection of theology and feminism, existence might indeed be a less salient attribute than gender.
I am aware that critics of religion can be attacked for failing to credit the fertile diversity of traditions and world-views that have been called religious. Anthropologically informed works, from Sir James Frazer's Golden Bough to Pascal Boyer's Religion Explained or Scott Atran's In Gods We Trust, fascinatingly document the bizarre phenomenology of superstition and ritual. Read such books and marvel at the richness of human gullibility.
But that is not the way of this book. I decry supernaturalism in all its forms, and the most effective way to proceed will be to con- centrate on the form most likely to be familiar to my readers - the form that impinges most threateningly on all our societies. Most of my readers will have been reared in one or another of today's three 'great' monotheistic religions (four if you count Mormonism), all of which trace themselves back to the mythological patriarch Abraham, and it will be convenient to keep this family of traditions in mind throughout the rest of the book.
This is as good a moment as any to forestall an inevitable retort to the book, one that would otherwise - as sure as night follows day - turn up in a review: 'The God that Dawkins doesn't believe in is a God that I don't believe in either. I don't believe in an old man in the sky with a long white beard. ' That old man is an irrelevant distraction and his beard is as tedious as it is long. Indeed, the distraction is worse than irrelevant. Its very silliness is calculated to distract attention from the fact that what the speaker really believes is not a whole lot less silly. I know you don't believe in an old bearded man sitting on a cloud, so let's not waste any more time on that. I am not attacking any particular version of God or gods. I am attacking God, all gods, anything and everything supernatural, wherever and whenever they have been or will be invented.
T H E G O D H Y P O T H E S I S 37
MONOTHEISM
The great unmentionable evil at the center of our culture is monotheism. From a barbaric Bronze Age text known as the Old Testament, three anti-human religions have evolved - Judaism, Christianity, and Islam. These are sky-god religions. They are, literally, patriarchal - God is the Omnipotent Father - hence the loathing of women for 2,000 years in those countries afflicted by the sky-god and his earthly male delegates.
GORE VIDAL
The oldest of the three Abrahamic religions, and the clear ancestor of the other two, is Judaism: originally a tribal cult of a single fiercely unpleasant God, morbidly obsessed with sexual restrictions, with the smell of charred flesh, with his own superiority over rival gods and with the exclusiveness of his chosen desert tribe. During the Roman occupation of Palestine, Christianity was founded by Paul of Tarsus as a less ruthlessly monotheistic sect of Judaism and a less exclusive one, which looked outwards from the Jews to the rest of the world. Several centuries later, Muhammad and his followers reverted to the uncompromising monotheism of the Jewish original, but not its exclusiveness, and founded Islam upon a new holy book, the Koran or Qur'an, adding a powerful ideology of military conquest to spread the faith. Christianity, too, was spread by the sword, wielded first by Roman hands after the Emperor Constantine raised it from eccentric cult to official religion, then by the Crusaders, and later by the conquistadores and other European invaders and colonists, with missionary accompaniment. For most of my purposes, all three Abrahamic religions can be treated as indistinguishable. 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.
