The absolutist, on the other hand, must answer the question, in order to apply the moral principle of
granting
humans unique and special status because they are human.
Richard-Dawkins-God-Delusion
' What?
How can a woman with such cock-eyed judgement be taken seriously on any topic, let alone be thought seriously worthy of a Nobel Prize?
Anybody tempted to be taken in by the sanctimoniously hypocritical Mother Teresa should read Christopher Hitchens's book The Missionary Position: Mother Teresa in Theory and Practice.
Returning to the American Taliban, listen to Randall Terry, founder of Operation Rescue, an organization for intimidating abortion providers. 'When I, or people like me, are running the country, you'd better flee, because we will find you, we will try you, and we'll execute you. I mean every word of it. I will make it part of my mission to see to it that they are tried and executed. ' Terry was here referring to doctors who provide abortions, and his Christian inspiration is clearly shown by other statements:
I want you to just let a wave of intolerance wash over you. I want you to let a wave of hatred wash over you. Yes, hate is good . . . Our goal is a Christian nation. We have a Biblical duty, we are called by God, to conquer this country. We don't want equal time. We don't want pluralism.
Our goal must be simple. We must have a Christian nation built on God's law, on the Ten Commandments.
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This ambition to achieve what can only be called a Christian fascist state is entirely typical of the American Taliban. It is an almost
No apologies.
Perhaps this woman would have met with
But then,
W H A T ' S W R O N G W I T H R E L I G I O N ? 293
exact mirror image of the Islamic fascist state so ardently sought by many people in other parts of the world. Randall Terry is not - yet - in political power. But no observer of the American political scene at the time of writing (2006) can afford to be sanguine.
A consequentialist or utilitarian is likely to approach the abortion question in a very different way, by trying to weigh up suffering. Does the embryo suffer? (Presumably not if it is aborted before it has a nervous system; and even if it is old enough to have a nervous system it surely suffers less than, say, an adult cow in a slaughterhouse. ) Does the pregnant woman, or her family, suffer if she does not have an abortion? Very possibly so; and, in any case, given that the embryo lacks a nervous system, shouldn't the mother's well-developed nervous system have the choice?
This is not to deny that a consequentialist might have grounds to oppose abortion. 'Slippery slope' arguments can be framed by consequentialists (though I wouldn't in this case). Maybe embryos don't suffer, but a culture that tolerates the taking of human life risks going too far: where will it all end? In infanticide? The moment of birth provides a natural Rubicon for defining rules, and one could argue that it is hard to find another one earlier in embryonic development. Slippery slope arguments could therefore lead us to give the moment of birth more significance than utilitarianism, narrowly interpreted, would prefer.
Arguments against euthanasia, too, can be framed in slippery slope terms. Let's invent an imaginary quotation from a moral philosopher: 'If you allow doctors to put terminal patients out of their agony, the next thing you know everybody will be bumping off their granny to get her money. We philosophers may have grown out of absolutism, but society needs the discipline of absolute rules such as "Thou shalt not kill," otherwise it doesn't know where to stop. Under some circumstances absolutism might, for all the wrong reasons in a less than ideal world, have better consequences than naive consequentialism! We philosophers might have a hard time prohibiting the eating of people who were already dead and unmourned - say road-killed tramps. But, for slippery slope reasons, the absolutist taboo against cannibalism is too valuable to lose. '
Slippery slope arguments might be seen as a way in which
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consequentialists can reimport a form of indirect absolutism. But the religious foes of abortion don't bother with slippery slopes. For them, the issue is much simpler. An embryo is a 'baby', killing it is murder, and that's that: end of discussion. Much follows from this absolutist stance. For a start, embryonic stem-cell research must cease, despite its huge potential for medical science, because it entails the deaths of embryonic cells. The inconsistency is apparent when you reflect that society already accepts IVF (in vitro fertilization), in which doctors routinely stimulate women to pro- duce surplus eggs, to be fertilized outside the body. As many as a dozen viable zygotes may be produced, of which two or three are then implanted in the uterus. The expectation is that, of these, only one or possibly two will survive. IVF, therefore, kills conceptuses at two stages of the procedure, and society in general has no problem with this. For twenty-five years, IVF has been a standard procedure for bringing joy into the lives of childless couples.
Religious absolutists, however, can have problems with IVF. The Guardian of 3 June 2005 carried a bizarre story under the headline 'Christian couples answer call to save embryos left by IVF'. The story is about an organization called Snowflakes which seeks to 'rescue' surplus embryos left over at IVF clinics. 'We really felt like the Lord was calling us to try to give one of these embryos - these children - a chance to live,' said a woman in Washington State, whose fourth child resulted from this 'unexpected alliance that conservative Christians have been forming with the world of test- tube babies'. Worried about that alliance, her husband had consulted a church elder, who advised, 'If you want to free the slaves, you sometimes have to make a deal with the slave trader. ' I wonder what these people would say if they knew that the majority of conceived embryos spontaneously abort anyway. It is probably best seen as a kind of natural 'quality control'.
A certain kind of religious mind cannot see the moral difference between killing a microscopic cluster of cells on the one hand, and killing a full-grown doctor on the other. I have already quoted Randall Terry and 'Operation Rescue'. Mark Juergensmeyer, in his chilling book Terror in the Mind of God, prints a photograph of the Reverend Michael Bray with his friend the Reverend Paul Hill, holding a banner reading: 'Is it wrong to stop the murder of
WHAT'S WRONG WITH RELIGION? 295
innocent babies? ' Both look like nice, rather preppy young men, smiling engagingly, casually well-dressed, the very opposite of staring-eyed loonies. Yet they and their friends of the Army of God (AOG) made it their business to set fire to abortion clinics, and they have made no secret of their desire to kill doctors. On 29 July 1994, Paul Hill took a shotgun and murdered Dr John Britton and his bodyguard James Barrett outside Britton's clinic in Pensacola, Florida. He then gave himself up to the police, saying he had killed the doctor to prevent the future deaths of 'innocent babies'.
Michael Bray defends such actions articulately and with every appearance of high moral purpose, as I discovered when I inter- viewed him, in a public park in Colorado Springs, for my television documentary on religion. * Before coming on to the abortion question, I got the measure of Bray's Bible-based morality by ask- ing him some preliminary questions. I pointed out that biblical law condemns adulterers to death by stoning. I expected him to dis- avow this particular example as obviously beyond the pale, but he surprised me. He was happy to agree that, after due process of law, adulterers should be executed. I then pointed out that Paul Hill, with Bray's full support, had not followed due process but had taken the law into his own hands and killed a doctor. Bray defended his fellow clergyman's action in the same terms as he had when
Juergensmeyer interviewed him, making a distinction between retributive killing, say of a retired doctor, and killing a practising doctor as a means of preventing him from 'regularly killing babies'. I then put it to him that, sincere though Paul Hill's beliefs no doubt were, society would descend into a terrible anarchy if everybody invoked personal conviction in order to take the law into their own hands, rather than abiding by the law of the land. Wasn't the right course to try to get the law changed, democratically? Bray replied: 'Well, this is the problem when we don't have law that's really authentic law; when we have laws that are made up by people on the spot, capriciously, as we have seen in the case of the so-called law of abortion rights, that was imposed upon the people by judges . . . ' We then got into an argument about the American constitution and where laws come from. Bray's attitude to such matters turned out to be very reminiscent of those militant Muslims
* The animal liberationists who threaten violence against scientists using animals for medical research would claim an equally high moral purpose.
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living in Britain who openly announce themselves as bound only by Islamic law, not by the democratically enacted laws of their adopted country.
In 2003 Paul Hill was executed for the murder of Dr Britton and
his bodyguard, saying he would do it again to save the unborn.
Candidly looking forward to dying for his cause, he told a news
conference, 'I believe the state, by executing me, will be making me
a martyr. ' Right-wing anti-abortionists protesting at his execution
were joined in unholy alliance by left-wing opponents of the death
penalty who urged the Governor of Florida, Jeb Bush, to 'stop the
martyrdom of Paul Hill'. They plausibly argued that the judicial
killing of Hill would actually encourage more murders, the precise
opposite of the deterrent effect that the death penalty is supposed
to have. Hill himself smiled all the way to the execution chamber,
saying, 'I expect a great reward in heaven . . . I am looking forward
128
to glory. ' And he suggested that others should take up his violent
cause. Anticipating revenge attacks for the 'martyrdom' of Paul Hill, the police went on heightened alert as he was executed, and several individuals connected with the case received threatening letters accompanied by bullets.
This whole terrible business stems from a simple difference of perception. There are people who, because of their religious con- victions, think abortion is murder and are prepared to kill in defence of embryos, which they choose to call 'babies'. On the other side are equally sincere supporters of abortion, who either have different religious convictions, or no religion, coupled with well-thought-out consequentialist morals. They too see themselves as idealists, providing a medical service for patients in need, who would otherwise go to dangerously incompetent back-street quacks. Both sides see the other side as murderers or advocates of murder. Both sides, by their own lights, are equally sincere.
A spokeswoman for another abortion clinic described Paul Hill as a dangerous psychopath. But people like him don't think of themselves as dangerous psychopaths; they think of themselves as good, moral people, guided by God. Indeed, I don't think Paul Hill was a psychopath. Just very religious. Dangerous, yes, but not a psychopath. Dangerously religious. By the lights of his religious faith, Hill was entirely right and moral to shoot Dr Britton. What
WHAT'S WRONG WITH RELIGION? 297
was wrong with Hill was his religious faith itself. Michael Bray, too, when I met him, didn't strike me as a psychopath. I actually quite liked him. I thought he was an honest and sincere man, quietly spoken and thoughtful, but his mind had unfortunately been captured by poisonous religious nonsense.
Strong opponents of abortion are almost all deeply religious. The sincere supporters of abortion, whether personally religious or not, are likely to follow a non-religious, consequentialist moral philosophy, perhaps invoking Jeremy Bentham's question, 'Can they suffer}' Paul Hill and Michael Bray saw no moral difference between killing an embryo and killing a doctor except that the embryo was, to them, a blamelessly innocent 'baby'. The con- sequentialist sees all the difference in the world. An early embryo has the sentience, as well as the semblance, of a tadpole. A doctor is a grown-up conscious being with hopes, loves, aspirations, fears, a massive store of humane knowledge, the capacity for deep
emotion, very probably a devastated widow and orphaned children, perhaps elderly parents who dote on him.
Paul Hill caused real, deep, lasting suffering, to beings with nervous systems capable of suffering. His doctor victim did no such thing. Early embryos that have no nervous system most certainly do not suffer. And if late-aborted embryos with nervous systems suffer - though all suffering is deplorable - it is not because they are human that they suffer. There is no general reason to suppose that human embryos at any age suffer more than cow or sheep embryos at the same developmental stage. And there is every reason to suppose that all embryos, whether human or not, suffer far less than adult cows or sheep in a slaughterhouse, especially a ritual slaughterhouse where, for religious reasons, they must be fully conscious when their throats are ceremonially cut.
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Suffering is hard to measure, and the details might be dis-
puted. But that doesn't affect my main point, which concerns the difference between secular consequentialist and religiously absolute moral philosophies. * One school of thought cares about whether embryos can suffer. The other cares about whether they are human. Religious moralists can be heard debating questions like, 'When does the developing embryo become a person - a human being? '
* This doesn't, of course, exhaust the possibilities. A substantial majority of American Christians do not take an absolutist attitude to abortion, and are pro- choice. See e. g. the Religious Coalition for Reproductive Choice, at www. rcrc. org/.
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Secular moralists are more likely to ask, 'Never mind whether it is human (what does that even mean for a little cluster of cells? ); at what age does any developing embryo, of any species, become capable of suffering}''
THE GREAT BEETHOVEN FALLACY
The anti-abortionist's next move in the verbal chess game usually goes something like this. The point is not whether a human embryo can or cannot suffer at present. The point lies in its potential. Abortion has deprived it of the opportunity for a full human life in the future. This notion is epitomized by a rhetorical argument whose extreme stupidity is its only defence against a charge of serious dishonesty. I am speaking of the Great Beethoven Fallacy, which exists in several forms. Peter and Jean Medawar,* in The Life Science, attribute the following version to Norman St John Stevas (now Lord St John), a British Member of Parliament and prominent Roman Catholic layman. He, in turn, got it from Maurice Baring (1874-1945), a noted Roman Catholic convert and close associate of those Catholic stalwarts G. K. Chesterton and Hilaire Belloc. He cast it in the form of a hypothetical dialogue between two doctors.
'About the terminating of pregnancy, I want your opinion. The father was syphilitic, the mother tuberculous. Of the four children born, the first was blind, the second died, the third was deaf and dumb, the fourth was also tuberculous. What would you have done? '
'I would have terminated the pregnancy. ' 'Then you would have murdered Beethoven. '
The Internet is riddled with so-called pro-life web sites that repeat this ridiculous story, and incidentally change factual premises with wanton abandon. Here's another version. 'If you knew a woman who was pregnant, who had 8 kids already, three of whom were deaf, two who were blind, one mentally retarded (all
* Sir Peter Medawar won the Nobel Prize for Physiology and Medicine, 1960.
WHAT'S WRONG WITH RELIGION? 299
because she had syphilis), would you recommend that she have an
130
abortion? Then you would have killed Beethoven. ' This render-
ing of the legend demotes the great composer from fifth to ninth in the birth order, raises the number born deaf to three and the number born blind to two, and gives syphilis to the mother instead of the father. Most of the forty-three websites I found when search- ing for versions of the story attribute it not to Maurice Baring but to a certain Professor L. R. Agnew at UCLA Medical School, who is said to have put the dilemma to his students and to have told them, 'Congratulations, you have just murdered Beethoven. ' We might charitably give L. R. Agnew the benefit of doubting his existence - it is amazing how these urban legends sprout. I cannot discover whether it was Baring who originated the legend, or
whether it was invented earlier.
For invented it certainly was. It is completely false. The truth is
that Ludwig van Beethoven was neither the ninth child nor the fifth child of his parents. He was the eldest - strictly the number two, but his elder sibling died in infancy, as was common in those days, and was not, so far as is known, blind or deaf or dumb or mentally retarded. There is no evidence that either of his parents had syphilis, although it is true that his mother eventually died of tuberculosis. There was a lot of it about at the time.
This is, in fact, a fully fledged urban legend, a fabrication, deliberately disseminated by people with a vested interest in spread- ing it. But the fact that it is a lie is, in any case, completely beside the point. Even if it were not a lie, the argument derived from it is a very bad argument indeed. Peter and Jean Medawar had no need to doubt the truth of the story in order to point out the fallacy of the argument: 'The reasoning behind this odious little argument is breathtakingly fallacious, for unless it is being suggested that there is some causal connection between having a tubercular mother and a syphilitic father and giving birth to a musical genius the world is no more likely to be deprived of a Beethoven by abortion than by
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chaste abstinence from intercourse. ' The Medawars' laconically
scornful dismissal is unanswerable (to borrow the plot of one of Roald Dahl's dark short stories, an equally fortuitous decision not to have an abortion in 1888 gave us Adolf Hitler). But you do need a modicum of intelligence - or perhaps freedom from a certain kind
300 THE GOD DELUSION
of religious upbringing - to get the point. Of the forty-three 'pro- life' websites quoting a version of the Beethoven legend which my Google search turned up on the day of writing, not a single one spotted the illogic in the argument. Every one of them (they were all religious sites, by the way) fell for the fallacy, hook, line and sinker. One of them even acknowledged Medawar (spelled Medawar) as the source. So eager were these people to believe a fallacy congenial to their faith, they didn't even notice that the Medawars had quoted the argument solely in order to blow it out of the water.
As the Medawars were entirely right to point out, the logical conclusion to the 'human potential' argument is that we potentially deprive a human soul of the gift of existence every time we fail to seize any opportunity for sexual intercourse. Every refusal of any offer of copulation by a fertile individual is, by this dopey 'pro-life' logic, tantamount to the murder of a potential child! Even resisting rape could be represented as murdering a potential baby (and, by the way, there are plenty of 'pro-life' campaigners who would deny abortion even to women who have been brutally raped). The Beethoven argument is, we can clearly see, very bad logic indeed. Its surreal idiocy is best summed up in that splendid song 'Every sperm is sacred' sung by Michael Palin, with a chorus of hundreds of children, in the Monty Python film The Meaning of Life (if you haven't seen it, please do). The Great Beethoven Fallacy is a typical example of the kind of logical mess we get into when our minds are befuddled by religiously inspired absolutism.
Notice now that 'pro-life' doesn't exactly mean pro-life at all. It means pro-human-lite. The granting of uniquely special rights to cells of the species Homo sapiens is hard to reconcile with the fact of evolution. Admittedly, this will not worry those many anti- abortionists who don't understand that evolution is a fact! But let me briefly spell out the argument for the benefit of anti-abortion activists who may be less ignorant of science.
The evolutionary point is very simple. The humanness of an embryo's cells cannot confer upon it any absolutely discontinuous moral status. It cannot, because of our evolutionary continuity with chimpanzees and, more distantly, with every species on the planet. To see this, imagine that an intermediate species, say
WHAT'S WRONG WITH RELIGION? 301
Australopithecus afarensis, had chanced to survive and was discovered in a remote part of Africa. Would these creatures 'count as human' or not? To a consequentialist like me, the question doesn't deserve an answer, for nothing turns on it. It is enough that we would be fascinated and honoured to meet a new 'Lucy'.
The absolutist, on the other hand, must answer the question, in order to apply the moral principle of granting humans unique and special status because they are human. If it came to the crunch, they would presumably need to set up courts, like those of apartheid South Africa, to decide whether a particular individual should 'pass for human'.
Even if a clear answer might be attempted for Australopithecus, the gradual continuity that is an inescapable feature of biological evolution tells us that there must be some intermediate who would lie sufficiently close to the 'borderline' to blur the moral principle and destroy its absoluteness. A better way to say this is that there are no natural borderlines in evolution. The illusion of a borderline is created by the fact that the evolutionary intermediates happen to be extinct. Of course, it could be argued that humans are more capable of, for example, suffering than other species. This could well be true, and we might legitimately give humans special status by virtue of it. But evolutionary continuity shows that there is no absolute distinction. Absolutist moral discrimination is devastat- ingly undermined by the fact of evolution. An uneasy awareness of this fact might, indeed, underlie one of the main motives creation- ists have for opposing evolution: they fear what they believe to be its moral consequences. They are wrong to do so but, in any case, it is surely very odd to think that a truth about the real world can be reversed by considerations of what would be morally desirable.
How 'MODERATION' IN FAITH FOSTERS FANATICISM
In illustration of the dark side of absolutism, I mentioned the Christians in America who blow up abortion clinics, and the
302 THE GOD DELUSION
Taliban of Afghanistan, whose list of cruelties, especially to women, I find too painful to recount. I could have expanded upon Iran under the ayatollahs, or Saudi Arabia under the Saud princes, where women cannot drive, and are in trouble if they even leave their homes without a male relative (who may, as a generous concession, be a small male child). See Jan Goodwin's Price of Honour for a devastating expose of the treatment of women in Saudi Arabia and other present-day theocracies. Johann Hari, one of the (London) Independent's liveliest columnists, wrote an article whose title speaks for itself: 'The best way to undermine the
132
jihadists is to trigger a rebellion of Muslim women. '
Or, switching to Christianity, I could have cited those American 'rapture' Christians whose powerful influence on American Middle Eastern policy is governed by their biblical belief that Israel has a
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God-given right to all the lands of Palestine.
Christians go further and actually yearn for nuclear war because they interpret it as the 'Armageddon' which, according to their bizarre but disturbingly popular interpretation of the book of Revelation, will hasten the Second Coming. I cannot improve on Sam Harris's chilling comment, in his Letter to a Christian Nation:
It is, therefore, not an exaggeration to say that if the city of New York were suddenly replaced by a ball of fire, some significant percentage of the American population would see a silver-lining in the subsequent mushroom cloud, as it would suggest to them that the best thing that is ever going to happen was about to happen: the return of Christ. It should be blindingly obvious that beliefs of this sort will do little to help us create a durable future for ourselves - socially, economically, environmentally, or geopolitically. Imagine the consequences if any significant component of the U. S. government actually believed that the world was about to end and that its ending would be glorious. The fact that nearly half of the American population apparently believes this, purely on the basis of religious dogma, should be considered a moral and intellectual emergency.
Some rapture
WHAT'S WRONG WITH RELIGION? 303
There are, then, people whose religious faith takes them right outside the enlightened consensus of my 'moral Zeitgeist'. They represent what I have called the dark side of religious absolutism, and they are often called extremists. But my point in this section is that even mild and moderate religion helps to provide the climate of faith in which extremism naturally flourishes.
In July 2005, London was the victim of a concerted suicide bomb attack: three bombs in the subway and one in a bus. Not as bad as the 2001 attack on the World Trade Center, and certainly not as unexpected (indeed, London had been braced for just such an event ever since Blair volunteered us as unwilling side-kicks in Bush's invasion of Iraq), nevertheless the London explosions horrified Britain. The newspapers were filled with agonized appraisals of what drove four young men to blow themselves up and take a lot of innocent people with them. The murderers were British citizens, cricket-loving, well-mannered, just the sort of
young men whose company one might have enjoyed.
Why did these cricket-loving young men do it? Unlike their Palestinian counterparts, or their kamikaze counterparts in Japan, or their Tamil Tiger counterparts in Sri Lanka, these human bombs had no expectation that their bereaved families would be lionized, looked after or supported on martyrs' pensions. On the contrary, their relatives in some cases had to go into hiding. One of the men wantonly widowed his pregnant wife and orphaned his toddler. The action of these four young men has been nothing short of a disaster not just for themselves and their victims, but for their families and for the whole Muslim community in Britain, which now faces a backlash. Only religious faith is a strong enough force to motivate such utter madness in otherwise sane and decent people. Once again, Sam Harris put the point with percipient bluntness, taking the example of the Al-Qaida leader Osama bin Laden (who had nothing to do with the London bombings, by the way). Why would anyone want to destroy the World Trade Center and everybody in it? To call bin Laden 'evil' is to evade our responsibility to give a
proper answer to such an important question.
The answer to this question is obvious - if only because it has been patiently articulated ad nauseam by bin Laden
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T H E G O D D E L U S I O N
himself. The answer is that men like bin Laden actually believe what they say they believe. They believe in the literal truth of the Koran. Why did nineteen well-educated middle-class men trade their lives in this world for the privilege of killing thousands of our neighbors? Because they believed that they would go straight to paradise for doing so. It is rare to find the behavior of humans so fully and satisfactorily explained. Why have we been so
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The respected journalist Muriel Gray, writing in the (Glasgow) Herald on 24 July 2005, made a similar point, in this case with reference to the London bombings.
Everyone is being blamed, from the obvious villainous duo of George W Bush and Tony Blair, to the inaction of Muslim 'communities'. But it has never been clearer that there is only one place to lay the blame and it has ever been thus. The cause of all this misery, mayhem, violence, terror and ignorance is of course religion itself, and if it seems ludicrous to have to state such an obvious reality, the fact is that the government and the media are doing a pretty good job of pretending that it isn't so.
Our Western politicians avoid mentioning the R word (religion), and instead characterize their battle as a war against 'terror', as though terror were a kind of spirit or force, with a will and a mind of its own. Or they characterize terrorists as motivated by pure 'evil'. But they are not motivated by evil. However misguided we may think them, they are motivated, like the Christian murderers of abortion doctors, by what they perceive to be righteousness, faithfully pursuing what their religion tells them. They are not psychotic; they are religious idealists who, by their own lights, are rational. They perceive their acts to be good, not because of some warped personal idiosyncrasy, and not because they have been possessed by Satan, but because they have been brought up, from the cradle, to have total and unquestioning faith. Sam Harris quotes a failed Palestinian suicide bomber who said that what drove him to kill
reluctant to accept this explanation?
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Israelis was 'the love of martyrdom . . . I didn't want revenge for anything. I just wanted to be a martyr. ' On 19 November 2001 The New Yorker carried an interview by Nasra Hassan of another failed suicide bomber, a polite young Palestinian aged twenty-seven known as 'S'. It is so poetically eloquent of the lure of paradise, as preached by moderate religious leaders and teachers, that I think it is worth giving at some length:
'What is the attraction of martyrdom? ' I asked.
'The power of the spirit pulls us upward, while the power of material things pulls us downward,' he said. 'Someone bent on martyrdom becomes immune to the material pull. Our planner asked, "What if the operation fails? " We told him, "In any case, we get to meet the
Prophet and his companions, inshallah. "
'We were floating, swimming, in the feeling that we
were about to enter eternity. We had no doubts. We made an oath on the Koran, in the presence of Allah - a pledge not to waver. This jihad pledge is called bayt al-ridwan, after the garden in Paradise that is reserved for the prophets and the martyrs. I know that there are other ways to do jihad. But this one is sweet - the sweetest. All martyrdom operations, if done for Allah's sake, hurt less than a gnat's bite! '
S showed me a video that documented the final planning for the operation. In the grainy footage, I saw him and two other young men engaging in a ritualistic dialogue of questions and answers about the glory of martyrdom . . .
The young men and the planner then knelt and placed their right hands on the Koran. The planner said: 'Are you
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If I had been 'S', I'd have been tempted to say to the planner, 'Well, in that case, why don't you put your neck where your mouth is? Why don't you do the suicide mission and take the fast track to Paradise? ' But what is so hard for us to understand is that - to repeat the point because it is so important - these people actually
ready? Tomorrow, you will be in Paradise. '
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believe what they say they believe. The take-home message is that we should blame religion itself, not religious extremism - as though that were some kind of terrible perversion of real, decent religion. Voltaire got it right long ago: 'Those who can make you believe absurdities can make you commit atrocities. ' So did Bertrand Russell: 'Many people would sooner die than think. In fact they do. '
As long as we accept the principle that religious faith must be respected simply because it is religious faith, it is hard to withhold respect from the faith of Osama bin Laden and the suicide bombers. The alternative, one so transparent that it should need no urging, is to abandon the principle of automatic respect for religious faith. This is one reason why I do everything in my power to warn people against faith itself, not just against so-called 'extremist' faith. The teachings of 'moderate' religion, though not extremist in them- selves, are an open invitation to extremism.
It might be said that there is nothing special about religious faith here. Patriotic love of country or ethnic group can also make the world safe for its own version of extremism, can't it? Yes it can, as with the kamikazes in Japan and the Tamil Tigers in Sri Lanka. But religious faith is an especially potent silencer of rational calculation, which usually seems to trump all others. This is mostly, I suspect, because of the easy and beguiling promise that death is not the end, and that a martyr's heaven is especially glorious. But it is also partly because it discourages questioning, by its very nature.
Christianity, just as much as Islam, teaches children that un- questioned faith is a virtue. You don't have to make the case for what you believe. If somebody announces that it is part of his faith, the rest of society, whether of the same faith, or another, or of none, is obliged, by ingrained custom, to 'respect' it without question; respect it until the day it manifests itself in a horrible massacre like the destruction of the World Trade Center, or the London or Madrid bombings. Then there is a great chorus of disownings, as clerics and 'community leaders' (who elected them, by the way? ) line up to explain that this extremism is a perversion of the 'true' faith. But how can there be a perversion of faith, if faith, lacking objective justification, doesn't have any demonstrable standard to pervert?
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Ten years ago, Ibn Warraq, in his excellent book Why I Am Not a Muslim, made a similar point from the standpoint of a deeply knowledgeable scholar of Islam. Indeed, a good alternative title for Warraq's book might have been The Myth of Moderate Islam, which is the actual title of a more recent article in the (London) Spectator (30 July 2005) by another scholar, Patrick Sookhdeo, director of the Institute for the Study of Islam and Christianity. 'By far the majority of Muslims today live their lives without recourse to violence, for the Koran is like a pick-and-mix selection. If you want peace, you can find peaceable verses. If you want war, you can find bellicose verses. '
Sookhdeo goes on to explain how Islamic scholars, in order to cope with the many contradictions that they found in the Qur'an, developed the principle of abrogation, whereby later texts trump earlier ones. Unfortunately, the peaceable passages in the Qur'an are mostly early, dating from Muhammad's time in Mecca. The more belligerent verses tend to date from later, after his flight to Medina. The result is that
the mantra 'Islam is peace' is almost 1,400 years out of date. It was only for about 13 years that Islam was peace and nothing but peace . . . For today's radical Muslims - just as for the mediaeval jurists who developed classical Islam - it would be truer to say 'Islam is war'. One of the most radical Islamic groups in Britain, al-Ghurabaa, stated in the wake of the two London bombings, 'Any Muslim that denies that terror is a part of Islam is kafir. ' A kafir is an unbeliever (i. e. a non-Muslim), a term of gross insult. . .
Could it be that the young men who committed suicide were neither on the fringes of Muslim society in Britain, nor following an eccentric and extremist interpretation of their faith, but rather that they came from the very core of the Muslim community and were motivated by a main- stream interpretation of Islam?
More generally (and this applies to Christianity no less than to Islam), what is really pernicious is the practice of teaching children
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that faith itself is a virtue. Faith is an evil precisely because it requires no justification and brooks no argument. Teaching children that unquestioned faith is a virtue primes them - given certain other ingredients that are not hard to come by - to grow up into potentially lethal weapons for future jihads or crusades. Immunized against fear by the promise of a martyr's paradise, the authentic faith-head deserves a high place in the history of armaments, alongside the longbow, the warhorse, the tank and the cluster bomb. If children were taught to question and think through their beliefs, instead of being taught the superior virtue of faith without question, it is a good bet that there would be no suicide bombers. Suicide bombers do what they do because they really believe what they were taught in their religious schools: that duty to God exceeds all other priorities, and that martyrdom in his service will be rewarded in the gardens of Paradise. And they were taught that lesson not necessarily by extremist fanatics but by decent, gentle, mainstream religious instructors, who lined them up in their madrasas, sitting in rows, rhythmically nodding their innocent little heads up and down while they learned every word of the holy book like demented parrots. Faith can be very very dangerous, and deliberately to implant it into the vulnerable mind of an innocent child is a grievous wrong. It is to childhood itself, and the violation of childhood by religion, that we turn in the next chapter.
CHAPTER 9 Childhood, abuse
and the escape from religion
There is in every village a torch - the teacher: and an extinguisher - the clergyman.
VICTOR HUGO
CHILDHOOD, ABUSE AND RELIGION 311
I begin with an anecdote of nineteenth-century Italy. I am not implying that anything like this awful story could happen today. But the attitudes of mind that it betrays are lamentably current, even though the practical details are not. This nineteenth-century human tragedy sheds a pitiless light on present-day religious attitudes to children.
In 1858 Edgardo Mortara, a six-year-old child of Jewish parents living in Bologna, was legally seized by the papal police acting under orders from the Inquisition. Edgardo was forcibly dragged away from his weeping mother and distraught father to the Catechumens (house for the conversion of Jews and Muslims) in Rome, and thereafter brought up as a Roman Catholic. Aside from occasional brief visits under close priestly supervision, his parents never saw him again. The story is told by David I. Kertzer in his remarkable book, The Kidnapping of Edgardo Mortara.
Edgardo's story was by no means unusual in Italy at the time, and the reason for these priestly abductions was always the same. In every case, the child had been secretly baptized at some earlier date, usually by a Catholic nursemaid, and the Inquisition later came to hear of the baptism. It was a central part of the Roman Catholic belief-system that, once a child had been baptized, how- ever informally and clandestinely, that child was irrevocably transformed into a Christian. In their mental world, to allow a 'Christian child' to stay with his Jewish parents was not an option, and they maintained this bizarre and cruel stance steadfastly, and with the utmost sincerity, in the face of worldwide outrage. That widespread outrage, by the way, was dismissed by the Catholic newspaper Civilta Cattolica as due to the international power of rich Jews - sounds familiar, doesn't it?
Apart from the publicity it aroused, Edgardo Mortara's history was entirely typical of many others. He had once been looked after by Anna Morisi, an illiterate Catholic girl who was then fourteen. He fell ill and she panicked lest he might die. Brought up in a stupor of belief that a child who died unbaptized would suffer forever in hell, she asked advice from a Catholic neighbour who told her how to do a baptism. She went back into the house, threw some water from a bucket on little Edgardo's head and said, 'I baptize you in the name of the Father and of the Son and of the Holy Ghost. ' And
312 THE GOD DELUSION
that was it. From that moment on, Edgardo was legally a Christian. When the priests of the Inquisition learned of the incident years later, they acted promptly and decisively, giving no thought to the sorrowful consequences of their action.
Amazingly for a rite that could have such monumental signifi- cance for a whole extended family, the Catholic Church allowed (and still allows) anybody to baptize anybody else. The baptizer doesn't have to be a priest. Neither the child, nor the parents, nor anybody else has to consent to the baptism. Nothing need be signed. Nothing need be officially witnessed. All that is necessary is a splash of water, a few words, a helpless child, and a superstitious and catechistically brainwashed babysitter. Actually, only the last of these is needed because, assuming the child is too young to be a witness, who is even to know? An American colleague who was brought up Catholic writes to me as follows: 'We used to baptize our dolls. I don't remember any of us baptizing our little Protestant friends but no doubt that has happened and happens today. We made little Catholics of our dolls, taking them to church, giving them Holy Communion etc. We were brainwashed to be good Catholic mothers early on. '
If nineteenth-century girls were anything like my modern corres- pondent, it is surprising that cases like Edgardo Mortara's were not more common than they were. As it was, such stories were distressingly frequent in nineteenth-century Italy, which leaves one asking the obvious question. Why did the Jews of the Papal States employ Catholic servants at all, given the appalling risk that could flow from doing so? Why didn't they take good care to engage Jewish servants? The answer, yet again, has nothing to do with sense and everything to do with religion. The Jews needed servants whose religion didn't forbid them to work on the sabbath. A Jewish maid could indeed be relied upon not to baptize your child into a spiritual orphanage. But she couldn't light the fire or clean the house on a Saturday. This was why, of the Bolognese Jewish families at the time who could afford servants, most hired Catholics.
In this book, I have deliberately refrained from detailing the horrors of the Crusades, the conquistadores or the Spanish Inquisition. Cruel and evil people can be found in every century and of every persuasion. But this story of the Italian Inquisition and its
CHILDHOOD, ABUSE AND RELIGION 313
attitude to children is particularly revealing of the religious mind, and the evils that arise specifically because it is religious. First is the remarkable perception by the religious mind that a sprinkle of water and a brief verbal incantation can totally change a child's life, taking precedence over parental consent, the child's own consent, the child's own happiness and psychological well-being . . . over everything that ordinary common sense and human feeling would see as important. Cardinal Antonelli spelled it out at the time in a letter to Lionel Rothschild, Britain's first Jewish Member of Parliament, who had written to protest about Edgardo's abduction. The cardinal replied that he was powerless to intervene, and added, 'Here it may be opportune to observe that, if the voice of nature is powerful, even more powerful are the sacred duties of religion. '
Yes, well, that just about says it all, doesn't it?
Second is the extraordinary fact that the priests, cardinals and
Pope seem genuinely not to have understood what a terrible thing they were doing to poor Edgardo Mortara. It passes all sensible understanding, but they sincerely believed they were doing him a good turn by taking him away from his parents and giving him a Christian upbringing. They felt a duty of protection! A Catholic newspaper in the United States defended the Pope's stance on the Mortara case, arguing that it was unthinkable that a Christian government 'could leave a Christian child to be brought up by a Jew' and invoking the principle of religious liberty, 'the liberty of a child to be a Christian and not forced compulsorily to be a Jew . . . The Holy Father's protection of the child, in the face of all the ferocious fanaticism of infidelity and bigotry, is the grandest moral spectacle which the world has seen for ages. ' Has there ever been a more flagrant misdirection of words like 'forced', 'compulsorily', 'ferocious', 'fanaticism' and 'bigotry'? Yet all the indications are that Catholic apologists, from the Pope down, sincerely believed that what they were doing was right: absolutely right morally, and right for the welfare of the child. Such is the power of (mainstream, 'moderate') religion to warp judgement and pervert ordinary human decency. The newspaper Il Cattolico was frankly bewildered at the widespread failure to see what a magnanimous favour the Church had done Edgardo Mortara when it rescued him from his
Jewish family:
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THE GOD DELUSION
Whoever among us gives a little serious thought to the matter, compares the condition of a Jew - without a true Church, without a King, and without a country, dispersed and always a foreigner wherever he lives on the face of the earth, and moreover, infamous for the ugly stain with which the killers of Christ are marked .
Returning to the American Taliban, listen to Randall Terry, founder of Operation Rescue, an organization for intimidating abortion providers. 'When I, or people like me, are running the country, you'd better flee, because we will find you, we will try you, and we'll execute you. I mean every word of it. I will make it part of my mission to see to it that they are tried and executed. ' Terry was here referring to doctors who provide abortions, and his Christian inspiration is clearly shown by other statements:
I want you to just let a wave of intolerance wash over you. I want you to let a wave of hatred wash over you. Yes, hate is good . . . Our goal is a Christian nation. We have a Biblical duty, we are called by God, to conquer this country. We don't want equal time. We don't want pluralism.
Our goal must be simple. We must have a Christian nation built on God's law, on the Ten Commandments.
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This ambition to achieve what can only be called a Christian fascist state is entirely typical of the American Taliban. It is an almost
No apologies.
Perhaps this woman would have met with
But then,
W H A T ' S W R O N G W I T H R E L I G I O N ? 293
exact mirror image of the Islamic fascist state so ardently sought by many people in other parts of the world. Randall Terry is not - yet - in political power. But no observer of the American political scene at the time of writing (2006) can afford to be sanguine.
A consequentialist or utilitarian is likely to approach the abortion question in a very different way, by trying to weigh up suffering. Does the embryo suffer? (Presumably not if it is aborted before it has a nervous system; and even if it is old enough to have a nervous system it surely suffers less than, say, an adult cow in a slaughterhouse. ) Does the pregnant woman, or her family, suffer if she does not have an abortion? Very possibly so; and, in any case, given that the embryo lacks a nervous system, shouldn't the mother's well-developed nervous system have the choice?
This is not to deny that a consequentialist might have grounds to oppose abortion. 'Slippery slope' arguments can be framed by consequentialists (though I wouldn't in this case). Maybe embryos don't suffer, but a culture that tolerates the taking of human life risks going too far: where will it all end? In infanticide? The moment of birth provides a natural Rubicon for defining rules, and one could argue that it is hard to find another one earlier in embryonic development. Slippery slope arguments could therefore lead us to give the moment of birth more significance than utilitarianism, narrowly interpreted, would prefer.
Arguments against euthanasia, too, can be framed in slippery slope terms. Let's invent an imaginary quotation from a moral philosopher: 'If you allow doctors to put terminal patients out of their agony, the next thing you know everybody will be bumping off their granny to get her money. We philosophers may have grown out of absolutism, but society needs the discipline of absolute rules such as "Thou shalt not kill," otherwise it doesn't know where to stop. Under some circumstances absolutism might, for all the wrong reasons in a less than ideal world, have better consequences than naive consequentialism! We philosophers might have a hard time prohibiting the eating of people who were already dead and unmourned - say road-killed tramps. But, for slippery slope reasons, the absolutist taboo against cannibalism is too valuable to lose. '
Slippery slope arguments might be seen as a way in which
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consequentialists can reimport a form of indirect absolutism. But the religious foes of abortion don't bother with slippery slopes. For them, the issue is much simpler. An embryo is a 'baby', killing it is murder, and that's that: end of discussion. Much follows from this absolutist stance. For a start, embryonic stem-cell research must cease, despite its huge potential for medical science, because it entails the deaths of embryonic cells. The inconsistency is apparent when you reflect that society already accepts IVF (in vitro fertilization), in which doctors routinely stimulate women to pro- duce surplus eggs, to be fertilized outside the body. As many as a dozen viable zygotes may be produced, of which two or three are then implanted in the uterus. The expectation is that, of these, only one or possibly two will survive. IVF, therefore, kills conceptuses at two stages of the procedure, and society in general has no problem with this. For twenty-five years, IVF has been a standard procedure for bringing joy into the lives of childless couples.
Religious absolutists, however, can have problems with IVF. The Guardian of 3 June 2005 carried a bizarre story under the headline 'Christian couples answer call to save embryos left by IVF'. The story is about an organization called Snowflakes which seeks to 'rescue' surplus embryos left over at IVF clinics. 'We really felt like the Lord was calling us to try to give one of these embryos - these children - a chance to live,' said a woman in Washington State, whose fourth child resulted from this 'unexpected alliance that conservative Christians have been forming with the world of test- tube babies'. Worried about that alliance, her husband had consulted a church elder, who advised, 'If you want to free the slaves, you sometimes have to make a deal with the slave trader. ' I wonder what these people would say if they knew that the majority of conceived embryos spontaneously abort anyway. It is probably best seen as a kind of natural 'quality control'.
A certain kind of religious mind cannot see the moral difference between killing a microscopic cluster of cells on the one hand, and killing a full-grown doctor on the other. I have already quoted Randall Terry and 'Operation Rescue'. Mark Juergensmeyer, in his chilling book Terror in the Mind of God, prints a photograph of the Reverend Michael Bray with his friend the Reverend Paul Hill, holding a banner reading: 'Is it wrong to stop the murder of
WHAT'S WRONG WITH RELIGION? 295
innocent babies? ' Both look like nice, rather preppy young men, smiling engagingly, casually well-dressed, the very opposite of staring-eyed loonies. Yet they and their friends of the Army of God (AOG) made it their business to set fire to abortion clinics, and they have made no secret of their desire to kill doctors. On 29 July 1994, Paul Hill took a shotgun and murdered Dr John Britton and his bodyguard James Barrett outside Britton's clinic in Pensacola, Florida. He then gave himself up to the police, saying he had killed the doctor to prevent the future deaths of 'innocent babies'.
Michael Bray defends such actions articulately and with every appearance of high moral purpose, as I discovered when I inter- viewed him, in a public park in Colorado Springs, for my television documentary on religion. * Before coming on to the abortion question, I got the measure of Bray's Bible-based morality by ask- ing him some preliminary questions. I pointed out that biblical law condemns adulterers to death by stoning. I expected him to dis- avow this particular example as obviously beyond the pale, but he surprised me. He was happy to agree that, after due process of law, adulterers should be executed. I then pointed out that Paul Hill, with Bray's full support, had not followed due process but had taken the law into his own hands and killed a doctor. Bray defended his fellow clergyman's action in the same terms as he had when
Juergensmeyer interviewed him, making a distinction between retributive killing, say of a retired doctor, and killing a practising doctor as a means of preventing him from 'regularly killing babies'. I then put it to him that, sincere though Paul Hill's beliefs no doubt were, society would descend into a terrible anarchy if everybody invoked personal conviction in order to take the law into their own hands, rather than abiding by the law of the land. Wasn't the right course to try to get the law changed, democratically? Bray replied: 'Well, this is the problem when we don't have law that's really authentic law; when we have laws that are made up by people on the spot, capriciously, as we have seen in the case of the so-called law of abortion rights, that was imposed upon the people by judges . . . ' We then got into an argument about the American constitution and where laws come from. Bray's attitude to such matters turned out to be very reminiscent of those militant Muslims
* The animal liberationists who threaten violence against scientists using animals for medical research would claim an equally high moral purpose.
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living in Britain who openly announce themselves as bound only by Islamic law, not by the democratically enacted laws of their adopted country.
In 2003 Paul Hill was executed for the murder of Dr Britton and
his bodyguard, saying he would do it again to save the unborn.
Candidly looking forward to dying for his cause, he told a news
conference, 'I believe the state, by executing me, will be making me
a martyr. ' Right-wing anti-abortionists protesting at his execution
were joined in unholy alliance by left-wing opponents of the death
penalty who urged the Governor of Florida, Jeb Bush, to 'stop the
martyrdom of Paul Hill'. They plausibly argued that the judicial
killing of Hill would actually encourage more murders, the precise
opposite of the deterrent effect that the death penalty is supposed
to have. Hill himself smiled all the way to the execution chamber,
saying, 'I expect a great reward in heaven . . . I am looking forward
128
to glory. ' And he suggested that others should take up his violent
cause. Anticipating revenge attacks for the 'martyrdom' of Paul Hill, the police went on heightened alert as he was executed, and several individuals connected with the case received threatening letters accompanied by bullets.
This whole terrible business stems from a simple difference of perception. There are people who, because of their religious con- victions, think abortion is murder and are prepared to kill in defence of embryos, which they choose to call 'babies'. On the other side are equally sincere supporters of abortion, who either have different religious convictions, or no religion, coupled with well-thought-out consequentialist morals. They too see themselves as idealists, providing a medical service for patients in need, who would otherwise go to dangerously incompetent back-street quacks. Both sides see the other side as murderers or advocates of murder. Both sides, by their own lights, are equally sincere.
A spokeswoman for another abortion clinic described Paul Hill as a dangerous psychopath. But people like him don't think of themselves as dangerous psychopaths; they think of themselves as good, moral people, guided by God. Indeed, I don't think Paul Hill was a psychopath. Just very religious. Dangerous, yes, but not a psychopath. Dangerously religious. By the lights of his religious faith, Hill was entirely right and moral to shoot Dr Britton. What
WHAT'S WRONG WITH RELIGION? 297
was wrong with Hill was his religious faith itself. Michael Bray, too, when I met him, didn't strike me as a psychopath. I actually quite liked him. I thought he was an honest and sincere man, quietly spoken and thoughtful, but his mind had unfortunately been captured by poisonous religious nonsense.
Strong opponents of abortion are almost all deeply religious. The sincere supporters of abortion, whether personally religious or not, are likely to follow a non-religious, consequentialist moral philosophy, perhaps invoking Jeremy Bentham's question, 'Can they suffer}' Paul Hill and Michael Bray saw no moral difference between killing an embryo and killing a doctor except that the embryo was, to them, a blamelessly innocent 'baby'. The con- sequentialist sees all the difference in the world. An early embryo has the sentience, as well as the semblance, of a tadpole. A doctor is a grown-up conscious being with hopes, loves, aspirations, fears, a massive store of humane knowledge, the capacity for deep
emotion, very probably a devastated widow and orphaned children, perhaps elderly parents who dote on him.
Paul Hill caused real, deep, lasting suffering, to beings with nervous systems capable of suffering. His doctor victim did no such thing. Early embryos that have no nervous system most certainly do not suffer. And if late-aborted embryos with nervous systems suffer - though all suffering is deplorable - it is not because they are human that they suffer. There is no general reason to suppose that human embryos at any age suffer more than cow or sheep embryos at the same developmental stage. And there is every reason to suppose that all embryos, whether human or not, suffer far less than adult cows or sheep in a slaughterhouse, especially a ritual slaughterhouse where, for religious reasons, they must be fully conscious when their throats are ceremonially cut.
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Suffering is hard to measure, and the details might be dis-
puted. But that doesn't affect my main point, which concerns the difference between secular consequentialist and religiously absolute moral philosophies. * One school of thought cares about whether embryos can suffer. The other cares about whether they are human. Religious moralists can be heard debating questions like, 'When does the developing embryo become a person - a human being? '
* This doesn't, of course, exhaust the possibilities. A substantial majority of American Christians do not take an absolutist attitude to abortion, and are pro- choice. See e. g. the Religious Coalition for Reproductive Choice, at www. rcrc. org/.
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Secular moralists are more likely to ask, 'Never mind whether it is human (what does that even mean for a little cluster of cells? ); at what age does any developing embryo, of any species, become capable of suffering}''
THE GREAT BEETHOVEN FALLACY
The anti-abortionist's next move in the verbal chess game usually goes something like this. The point is not whether a human embryo can or cannot suffer at present. The point lies in its potential. Abortion has deprived it of the opportunity for a full human life in the future. This notion is epitomized by a rhetorical argument whose extreme stupidity is its only defence against a charge of serious dishonesty. I am speaking of the Great Beethoven Fallacy, which exists in several forms. Peter and Jean Medawar,* in The Life Science, attribute the following version to Norman St John Stevas (now Lord St John), a British Member of Parliament and prominent Roman Catholic layman. He, in turn, got it from Maurice Baring (1874-1945), a noted Roman Catholic convert and close associate of those Catholic stalwarts G. K. Chesterton and Hilaire Belloc. He cast it in the form of a hypothetical dialogue between two doctors.
'About the terminating of pregnancy, I want your opinion. The father was syphilitic, the mother tuberculous. Of the four children born, the first was blind, the second died, the third was deaf and dumb, the fourth was also tuberculous. What would you have done? '
'I would have terminated the pregnancy. ' 'Then you would have murdered Beethoven. '
The Internet is riddled with so-called pro-life web sites that repeat this ridiculous story, and incidentally change factual premises with wanton abandon. Here's another version. 'If you knew a woman who was pregnant, who had 8 kids already, three of whom were deaf, two who were blind, one mentally retarded (all
* Sir Peter Medawar won the Nobel Prize for Physiology and Medicine, 1960.
WHAT'S WRONG WITH RELIGION? 299
because she had syphilis), would you recommend that she have an
130
abortion? Then you would have killed Beethoven. ' This render-
ing of the legend demotes the great composer from fifth to ninth in the birth order, raises the number born deaf to three and the number born blind to two, and gives syphilis to the mother instead of the father. Most of the forty-three websites I found when search- ing for versions of the story attribute it not to Maurice Baring but to a certain Professor L. R. Agnew at UCLA Medical School, who is said to have put the dilemma to his students and to have told them, 'Congratulations, you have just murdered Beethoven. ' We might charitably give L. R. Agnew the benefit of doubting his existence - it is amazing how these urban legends sprout. I cannot discover whether it was Baring who originated the legend, or
whether it was invented earlier.
For invented it certainly was. It is completely false. The truth is
that Ludwig van Beethoven was neither the ninth child nor the fifth child of his parents. He was the eldest - strictly the number two, but his elder sibling died in infancy, as was common in those days, and was not, so far as is known, blind or deaf or dumb or mentally retarded. There is no evidence that either of his parents had syphilis, although it is true that his mother eventually died of tuberculosis. There was a lot of it about at the time.
This is, in fact, a fully fledged urban legend, a fabrication, deliberately disseminated by people with a vested interest in spread- ing it. But the fact that it is a lie is, in any case, completely beside the point. Even if it were not a lie, the argument derived from it is a very bad argument indeed. Peter and Jean Medawar had no need to doubt the truth of the story in order to point out the fallacy of the argument: 'The reasoning behind this odious little argument is breathtakingly fallacious, for unless it is being suggested that there is some causal connection between having a tubercular mother and a syphilitic father and giving birth to a musical genius the world is no more likely to be deprived of a Beethoven by abortion than by
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chaste abstinence from intercourse. ' The Medawars' laconically
scornful dismissal is unanswerable (to borrow the plot of one of Roald Dahl's dark short stories, an equally fortuitous decision not to have an abortion in 1888 gave us Adolf Hitler). But you do need a modicum of intelligence - or perhaps freedom from a certain kind
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of religious upbringing - to get the point. Of the forty-three 'pro- life' websites quoting a version of the Beethoven legend which my Google search turned up on the day of writing, not a single one spotted the illogic in the argument. Every one of them (they were all religious sites, by the way) fell for the fallacy, hook, line and sinker. One of them even acknowledged Medawar (spelled Medawar) as the source. So eager were these people to believe a fallacy congenial to their faith, they didn't even notice that the Medawars had quoted the argument solely in order to blow it out of the water.
As the Medawars were entirely right to point out, the logical conclusion to the 'human potential' argument is that we potentially deprive a human soul of the gift of existence every time we fail to seize any opportunity for sexual intercourse. Every refusal of any offer of copulation by a fertile individual is, by this dopey 'pro-life' logic, tantamount to the murder of a potential child! Even resisting rape could be represented as murdering a potential baby (and, by the way, there are plenty of 'pro-life' campaigners who would deny abortion even to women who have been brutally raped). The Beethoven argument is, we can clearly see, very bad logic indeed. Its surreal idiocy is best summed up in that splendid song 'Every sperm is sacred' sung by Michael Palin, with a chorus of hundreds of children, in the Monty Python film The Meaning of Life (if you haven't seen it, please do). The Great Beethoven Fallacy is a typical example of the kind of logical mess we get into when our minds are befuddled by religiously inspired absolutism.
Notice now that 'pro-life' doesn't exactly mean pro-life at all. It means pro-human-lite. The granting of uniquely special rights to cells of the species Homo sapiens is hard to reconcile with the fact of evolution. Admittedly, this will not worry those many anti- abortionists who don't understand that evolution is a fact! But let me briefly spell out the argument for the benefit of anti-abortion activists who may be less ignorant of science.
The evolutionary point is very simple. The humanness of an embryo's cells cannot confer upon it any absolutely discontinuous moral status. It cannot, because of our evolutionary continuity with chimpanzees and, more distantly, with every species on the planet. To see this, imagine that an intermediate species, say
WHAT'S WRONG WITH RELIGION? 301
Australopithecus afarensis, had chanced to survive and was discovered in a remote part of Africa. Would these creatures 'count as human' or not? To a consequentialist like me, the question doesn't deserve an answer, for nothing turns on it. It is enough that we would be fascinated and honoured to meet a new 'Lucy'.
The absolutist, on the other hand, must answer the question, in order to apply the moral principle of granting humans unique and special status because they are human. If it came to the crunch, they would presumably need to set up courts, like those of apartheid South Africa, to decide whether a particular individual should 'pass for human'.
Even if a clear answer might be attempted for Australopithecus, the gradual continuity that is an inescapable feature of biological evolution tells us that there must be some intermediate who would lie sufficiently close to the 'borderline' to blur the moral principle and destroy its absoluteness. A better way to say this is that there are no natural borderlines in evolution. The illusion of a borderline is created by the fact that the evolutionary intermediates happen to be extinct. Of course, it could be argued that humans are more capable of, for example, suffering than other species. This could well be true, and we might legitimately give humans special status by virtue of it. But evolutionary continuity shows that there is no absolute distinction. Absolutist moral discrimination is devastat- ingly undermined by the fact of evolution. An uneasy awareness of this fact might, indeed, underlie one of the main motives creation- ists have for opposing evolution: they fear what they believe to be its moral consequences. They are wrong to do so but, in any case, it is surely very odd to think that a truth about the real world can be reversed by considerations of what would be morally desirable.
How 'MODERATION' IN FAITH FOSTERS FANATICISM
In illustration of the dark side of absolutism, I mentioned the Christians in America who blow up abortion clinics, and the
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Taliban of Afghanistan, whose list of cruelties, especially to women, I find too painful to recount. I could have expanded upon Iran under the ayatollahs, or Saudi Arabia under the Saud princes, where women cannot drive, and are in trouble if they even leave their homes without a male relative (who may, as a generous concession, be a small male child). See Jan Goodwin's Price of Honour for a devastating expose of the treatment of women in Saudi Arabia and other present-day theocracies. Johann Hari, one of the (London) Independent's liveliest columnists, wrote an article whose title speaks for itself: 'The best way to undermine the
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jihadists is to trigger a rebellion of Muslim women. '
Or, switching to Christianity, I could have cited those American 'rapture' Christians whose powerful influence on American Middle Eastern policy is governed by their biblical belief that Israel has a
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God-given right to all the lands of Palestine.
Christians go further and actually yearn for nuclear war because they interpret it as the 'Armageddon' which, according to their bizarre but disturbingly popular interpretation of the book of Revelation, will hasten the Second Coming. I cannot improve on Sam Harris's chilling comment, in his Letter to a Christian Nation:
It is, therefore, not an exaggeration to say that if the city of New York were suddenly replaced by a ball of fire, some significant percentage of the American population would see a silver-lining in the subsequent mushroom cloud, as it would suggest to them that the best thing that is ever going to happen was about to happen: the return of Christ. It should be blindingly obvious that beliefs of this sort will do little to help us create a durable future for ourselves - socially, economically, environmentally, or geopolitically. Imagine the consequences if any significant component of the U. S. government actually believed that the world was about to end and that its ending would be glorious. The fact that nearly half of the American population apparently believes this, purely on the basis of religious dogma, should be considered a moral and intellectual emergency.
Some rapture
WHAT'S WRONG WITH RELIGION? 303
There are, then, people whose religious faith takes them right outside the enlightened consensus of my 'moral Zeitgeist'. They represent what I have called the dark side of religious absolutism, and they are often called extremists. But my point in this section is that even mild and moderate religion helps to provide the climate of faith in which extremism naturally flourishes.
In July 2005, London was the victim of a concerted suicide bomb attack: three bombs in the subway and one in a bus. Not as bad as the 2001 attack on the World Trade Center, and certainly not as unexpected (indeed, London had been braced for just such an event ever since Blair volunteered us as unwilling side-kicks in Bush's invasion of Iraq), nevertheless the London explosions horrified Britain. The newspapers were filled with agonized appraisals of what drove four young men to blow themselves up and take a lot of innocent people with them. The murderers were British citizens, cricket-loving, well-mannered, just the sort of
young men whose company one might have enjoyed.
Why did these cricket-loving young men do it? Unlike their Palestinian counterparts, or their kamikaze counterparts in Japan, or their Tamil Tiger counterparts in Sri Lanka, these human bombs had no expectation that their bereaved families would be lionized, looked after or supported on martyrs' pensions. On the contrary, their relatives in some cases had to go into hiding. One of the men wantonly widowed his pregnant wife and orphaned his toddler. The action of these four young men has been nothing short of a disaster not just for themselves and their victims, but for their families and for the whole Muslim community in Britain, which now faces a backlash. Only religious faith is a strong enough force to motivate such utter madness in otherwise sane and decent people. Once again, Sam Harris put the point with percipient bluntness, taking the example of the Al-Qaida leader Osama bin Laden (who had nothing to do with the London bombings, by the way). Why would anyone want to destroy the World Trade Center and everybody in it? To call bin Laden 'evil' is to evade our responsibility to give a
proper answer to such an important question.
The answer to this question is obvious - if only because it has been patiently articulated ad nauseam by bin Laden
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himself. The answer is that men like bin Laden actually believe what they say they believe. They believe in the literal truth of the Koran. Why did nineteen well-educated middle-class men trade their lives in this world for the privilege of killing thousands of our neighbors? Because they believed that they would go straight to paradise for doing so. It is rare to find the behavior of humans so fully and satisfactorily explained. Why have we been so
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The respected journalist Muriel Gray, writing in the (Glasgow) Herald on 24 July 2005, made a similar point, in this case with reference to the London bombings.
Everyone is being blamed, from the obvious villainous duo of George W Bush and Tony Blair, to the inaction of Muslim 'communities'. But it has never been clearer that there is only one place to lay the blame and it has ever been thus. The cause of all this misery, mayhem, violence, terror and ignorance is of course religion itself, and if it seems ludicrous to have to state such an obvious reality, the fact is that the government and the media are doing a pretty good job of pretending that it isn't so.
Our Western politicians avoid mentioning the R word (religion), and instead characterize their battle as a war against 'terror', as though terror were a kind of spirit or force, with a will and a mind of its own. Or they characterize terrorists as motivated by pure 'evil'. But they are not motivated by evil. However misguided we may think them, they are motivated, like the Christian murderers of abortion doctors, by what they perceive to be righteousness, faithfully pursuing what their religion tells them. They are not psychotic; they are religious idealists who, by their own lights, are rational. They perceive their acts to be good, not because of some warped personal idiosyncrasy, and not because they have been possessed by Satan, but because they have been brought up, from the cradle, to have total and unquestioning faith. Sam Harris quotes a failed Palestinian suicide bomber who said that what drove him to kill
reluctant to accept this explanation?
W H A T ' S W R O N G W I T H R E L I G I O N ? 305
Israelis was 'the love of martyrdom . . . I didn't want revenge for anything. I just wanted to be a martyr. ' On 19 November 2001 The New Yorker carried an interview by Nasra Hassan of another failed suicide bomber, a polite young Palestinian aged twenty-seven known as 'S'. It is so poetically eloquent of the lure of paradise, as preached by moderate religious leaders and teachers, that I think it is worth giving at some length:
'What is the attraction of martyrdom? ' I asked.
'The power of the spirit pulls us upward, while the power of material things pulls us downward,' he said. 'Someone bent on martyrdom becomes immune to the material pull. Our planner asked, "What if the operation fails? " We told him, "In any case, we get to meet the
Prophet and his companions, inshallah. "
'We were floating, swimming, in the feeling that we
were about to enter eternity. We had no doubts. We made an oath on the Koran, in the presence of Allah - a pledge not to waver. This jihad pledge is called bayt al-ridwan, after the garden in Paradise that is reserved for the prophets and the martyrs. I know that there are other ways to do jihad. But this one is sweet - the sweetest. All martyrdom operations, if done for Allah's sake, hurt less than a gnat's bite! '
S showed me a video that documented the final planning for the operation. In the grainy footage, I saw him and two other young men engaging in a ritualistic dialogue of questions and answers about the glory of martyrdom . . .
The young men and the planner then knelt and placed their right hands on the Koran. The planner said: 'Are you
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If I had been 'S', I'd have been tempted to say to the planner, 'Well, in that case, why don't you put your neck where your mouth is? Why don't you do the suicide mission and take the fast track to Paradise? ' But what is so hard for us to understand is that - to repeat the point because it is so important - these people actually
ready? Tomorrow, you will be in Paradise. '
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believe what they say they believe. The take-home message is that we should blame religion itself, not religious extremism - as though that were some kind of terrible perversion of real, decent religion. Voltaire got it right long ago: 'Those who can make you believe absurdities can make you commit atrocities. ' So did Bertrand Russell: 'Many people would sooner die than think. In fact they do. '
As long as we accept the principle that religious faith must be respected simply because it is religious faith, it is hard to withhold respect from the faith of Osama bin Laden and the suicide bombers. The alternative, one so transparent that it should need no urging, is to abandon the principle of automatic respect for religious faith. This is one reason why I do everything in my power to warn people against faith itself, not just against so-called 'extremist' faith. The teachings of 'moderate' religion, though not extremist in them- selves, are an open invitation to extremism.
It might be said that there is nothing special about religious faith here. Patriotic love of country or ethnic group can also make the world safe for its own version of extremism, can't it? Yes it can, as with the kamikazes in Japan and the Tamil Tigers in Sri Lanka. But religious faith is an especially potent silencer of rational calculation, which usually seems to trump all others. This is mostly, I suspect, because of the easy and beguiling promise that death is not the end, and that a martyr's heaven is especially glorious. But it is also partly because it discourages questioning, by its very nature.
Christianity, just as much as Islam, teaches children that un- questioned faith is a virtue. You don't have to make the case for what you believe. If somebody announces that it is part of his faith, the rest of society, whether of the same faith, or another, or of none, is obliged, by ingrained custom, to 'respect' it without question; respect it until the day it manifests itself in a horrible massacre like the destruction of the World Trade Center, or the London or Madrid bombings. Then there is a great chorus of disownings, as clerics and 'community leaders' (who elected them, by the way? ) line up to explain that this extremism is a perversion of the 'true' faith. But how can there be a perversion of faith, if faith, lacking objective justification, doesn't have any demonstrable standard to pervert?
WHAT'S WRONG WITH RELIGION? 307
Ten years ago, Ibn Warraq, in his excellent book Why I Am Not a Muslim, made a similar point from the standpoint of a deeply knowledgeable scholar of Islam. Indeed, a good alternative title for Warraq's book might have been The Myth of Moderate Islam, which is the actual title of a more recent article in the (London) Spectator (30 July 2005) by another scholar, Patrick Sookhdeo, director of the Institute for the Study of Islam and Christianity. 'By far the majority of Muslims today live their lives without recourse to violence, for the Koran is like a pick-and-mix selection. If you want peace, you can find peaceable verses. If you want war, you can find bellicose verses. '
Sookhdeo goes on to explain how Islamic scholars, in order to cope with the many contradictions that they found in the Qur'an, developed the principle of abrogation, whereby later texts trump earlier ones. Unfortunately, the peaceable passages in the Qur'an are mostly early, dating from Muhammad's time in Mecca. The more belligerent verses tend to date from later, after his flight to Medina. The result is that
the mantra 'Islam is peace' is almost 1,400 years out of date. It was only for about 13 years that Islam was peace and nothing but peace . . . For today's radical Muslims - just as for the mediaeval jurists who developed classical Islam - it would be truer to say 'Islam is war'. One of the most radical Islamic groups in Britain, al-Ghurabaa, stated in the wake of the two London bombings, 'Any Muslim that denies that terror is a part of Islam is kafir. ' A kafir is an unbeliever (i. e. a non-Muslim), a term of gross insult. . .
Could it be that the young men who committed suicide were neither on the fringes of Muslim society in Britain, nor following an eccentric and extremist interpretation of their faith, but rather that they came from the very core of the Muslim community and were motivated by a main- stream interpretation of Islam?
More generally (and this applies to Christianity no less than to Islam), what is really pernicious is the practice of teaching children
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that faith itself is a virtue. Faith is an evil precisely because it requires no justification and brooks no argument. Teaching children that unquestioned faith is a virtue primes them - given certain other ingredients that are not hard to come by - to grow up into potentially lethal weapons for future jihads or crusades. Immunized against fear by the promise of a martyr's paradise, the authentic faith-head deserves a high place in the history of armaments, alongside the longbow, the warhorse, the tank and the cluster bomb. If children were taught to question and think through their beliefs, instead of being taught the superior virtue of faith without question, it is a good bet that there would be no suicide bombers. Suicide bombers do what they do because they really believe what they were taught in their religious schools: that duty to God exceeds all other priorities, and that martyrdom in his service will be rewarded in the gardens of Paradise. And they were taught that lesson not necessarily by extremist fanatics but by decent, gentle, mainstream religious instructors, who lined them up in their madrasas, sitting in rows, rhythmically nodding their innocent little heads up and down while they learned every word of the holy book like demented parrots. Faith can be very very dangerous, and deliberately to implant it into the vulnerable mind of an innocent child is a grievous wrong. It is to childhood itself, and the violation of childhood by religion, that we turn in the next chapter.
CHAPTER 9 Childhood, abuse
and the escape from religion
There is in every village a torch - the teacher: and an extinguisher - the clergyman.
VICTOR HUGO
CHILDHOOD, ABUSE AND RELIGION 311
I begin with an anecdote of nineteenth-century Italy. I am not implying that anything like this awful story could happen today. But the attitudes of mind that it betrays are lamentably current, even though the practical details are not. This nineteenth-century human tragedy sheds a pitiless light on present-day religious attitudes to children.
In 1858 Edgardo Mortara, a six-year-old child of Jewish parents living in Bologna, was legally seized by the papal police acting under orders from the Inquisition. Edgardo was forcibly dragged away from his weeping mother and distraught father to the Catechumens (house for the conversion of Jews and Muslims) in Rome, and thereafter brought up as a Roman Catholic. Aside from occasional brief visits under close priestly supervision, his parents never saw him again. The story is told by David I. Kertzer in his remarkable book, The Kidnapping of Edgardo Mortara.
Edgardo's story was by no means unusual in Italy at the time, and the reason for these priestly abductions was always the same. In every case, the child had been secretly baptized at some earlier date, usually by a Catholic nursemaid, and the Inquisition later came to hear of the baptism. It was a central part of the Roman Catholic belief-system that, once a child had been baptized, how- ever informally and clandestinely, that child was irrevocably transformed into a Christian. In their mental world, to allow a 'Christian child' to stay with his Jewish parents was not an option, and they maintained this bizarre and cruel stance steadfastly, and with the utmost sincerity, in the face of worldwide outrage. That widespread outrage, by the way, was dismissed by the Catholic newspaper Civilta Cattolica as due to the international power of rich Jews - sounds familiar, doesn't it?
Apart from the publicity it aroused, Edgardo Mortara's history was entirely typical of many others. He had once been looked after by Anna Morisi, an illiterate Catholic girl who was then fourteen. He fell ill and she panicked lest he might die. Brought up in a stupor of belief that a child who died unbaptized would suffer forever in hell, she asked advice from a Catholic neighbour who told her how to do a baptism. She went back into the house, threw some water from a bucket on little Edgardo's head and said, 'I baptize you in the name of the Father and of the Son and of the Holy Ghost. ' And
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that was it. From that moment on, Edgardo was legally a Christian. When the priests of the Inquisition learned of the incident years later, they acted promptly and decisively, giving no thought to the sorrowful consequences of their action.
Amazingly for a rite that could have such monumental signifi- cance for a whole extended family, the Catholic Church allowed (and still allows) anybody to baptize anybody else. The baptizer doesn't have to be a priest. Neither the child, nor the parents, nor anybody else has to consent to the baptism. Nothing need be signed. Nothing need be officially witnessed. All that is necessary is a splash of water, a few words, a helpless child, and a superstitious and catechistically brainwashed babysitter. Actually, only the last of these is needed because, assuming the child is too young to be a witness, who is even to know? An American colleague who was brought up Catholic writes to me as follows: 'We used to baptize our dolls. I don't remember any of us baptizing our little Protestant friends but no doubt that has happened and happens today. We made little Catholics of our dolls, taking them to church, giving them Holy Communion etc. We were brainwashed to be good Catholic mothers early on. '
If nineteenth-century girls were anything like my modern corres- pondent, it is surprising that cases like Edgardo Mortara's were not more common than they were. As it was, such stories were distressingly frequent in nineteenth-century Italy, which leaves one asking the obvious question. Why did the Jews of the Papal States employ Catholic servants at all, given the appalling risk that could flow from doing so? Why didn't they take good care to engage Jewish servants? The answer, yet again, has nothing to do with sense and everything to do with religion. The Jews needed servants whose religion didn't forbid them to work on the sabbath. A Jewish maid could indeed be relied upon not to baptize your child into a spiritual orphanage. But she couldn't light the fire or clean the house on a Saturday. This was why, of the Bolognese Jewish families at the time who could afford servants, most hired Catholics.
In this book, I have deliberately refrained from detailing the horrors of the Crusades, the conquistadores or the Spanish Inquisition. Cruel and evil people can be found in every century and of every persuasion. But this story of the Italian Inquisition and its
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attitude to children is particularly revealing of the religious mind, and the evils that arise specifically because it is religious. First is the remarkable perception by the religious mind that a sprinkle of water and a brief verbal incantation can totally change a child's life, taking precedence over parental consent, the child's own consent, the child's own happiness and psychological well-being . . . over everything that ordinary common sense and human feeling would see as important. Cardinal Antonelli spelled it out at the time in a letter to Lionel Rothschild, Britain's first Jewish Member of Parliament, who had written to protest about Edgardo's abduction. The cardinal replied that he was powerless to intervene, and added, 'Here it may be opportune to observe that, if the voice of nature is powerful, even more powerful are the sacred duties of religion. '
Yes, well, that just about says it all, doesn't it?
Second is the extraordinary fact that the priests, cardinals and
Pope seem genuinely not to have understood what a terrible thing they were doing to poor Edgardo Mortara. It passes all sensible understanding, but they sincerely believed they were doing him a good turn by taking him away from his parents and giving him a Christian upbringing. They felt a duty of protection! A Catholic newspaper in the United States defended the Pope's stance on the Mortara case, arguing that it was unthinkable that a Christian government 'could leave a Christian child to be brought up by a Jew' and invoking the principle of religious liberty, 'the liberty of a child to be a Christian and not forced compulsorily to be a Jew . . . The Holy Father's protection of the child, in the face of all the ferocious fanaticism of infidelity and bigotry, is the grandest moral spectacle which the world has seen for ages. ' Has there ever been a more flagrant misdirection of words like 'forced', 'compulsorily', 'ferocious', 'fanaticism' and 'bigotry'? Yet all the indications are that Catholic apologists, from the Pope down, sincerely believed that what they were doing was right: absolutely right morally, and right for the welfare of the child. Such is the power of (mainstream, 'moderate') religion to warp judgement and pervert ordinary human decency. The newspaper Il Cattolico was frankly bewildered at the widespread failure to see what a magnanimous favour the Church had done Edgardo Mortara when it rescued him from his
Jewish family:
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Whoever among us gives a little serious thought to the matter, compares the condition of a Jew - without a true Church, without a King, and without a country, dispersed and always a foreigner wherever he lives on the face of the earth, and moreover, infamous for the ugly stain with which the killers of Christ are marked .
