An Atheist Manifesto

The Nature of Belief
According to several recent polls, 22% of Americans are certain that Jesus will return to Earth sometime in the next 50 years. Another 22% believe that he will probably do so. This is likely the same 44% who go to church once a week or more, who believe that God literally promised the land of Israel to the Jews and who want to stop teaching our children about the biological fact of evolution. As President Bush is well aware, believers of this sort constitute the most cohesive and motivated segment of the American electorate. Consequently, their views and prejudices now influence almost every decision of national importance. Political liberals seem to have drawn the wrong lesson from these developments and are now thumbing Scripture, wondering how best to ingratiate themselves to the legions of men and women in our country who vote largely on the basis of religious dogma. More than 50% of Americans have a "negative" or "highly negative" view of people who do not believe in God; 70% think it important for presidential candidates to be "strongly religious." Unreason is now ascendant in the United States--in our schools, in our courts and in each branch of the federal government. Only 28% of Americans believe in evolution; 68% believe in Satan. Ignorance in this degree, concentrated in both the head and belly of a lumbering superpower, is now a problem for the entire world.

Although it is easy enough for smart people to criticize religious fundamentalism, something called "religious moderation" still enjoys immense prestige in our society, even in the ivory tower. This is ironic, as fundamentalists tend to make a more principled use of their brains than "moderates" do. While fundamentalists justify their religious beliefs with extraordinarily poor evidence and arguments, at least they make an attempt at rational justification. Moderates, on the other hand, generally do nothing more than cite the good consequences of religious belief. Rather than say that they believe in God because certain biblical prophecies have come true, moderates will say that they believe in God because this belief "gives their lives meaning." When a tsunami killed a few hundred thousand people on the day after Christmas, fundamentalists readily interpreted this cataclysm as evidence of God's wrath. As it turns out, God was sending humanity another oblique message about the evils of abortion, idolatry and homosexuality. While morally obscene, this interpretation of events is actually reasonable, given certain (ludicrous) assumptions. Moderates, on the other hand, refuse to draw any conclusions whatsoever about God from his works. God remains a perfect mystery, a mere source of consolation that is compatible with the most desolating evil. In the face of disasters like the Asian tsunami, liberal piety is apt to produce the most unctuous and stupefying nonsense imaginable. And yet, men and women of goodwill naturally prefer such vacuities to the odious moralizing and prophesizing of true believers. Between catastrophes, it is surely a virtue of liberal theology that it emphasizes mercy over wrath. It is worth noting, however, that it is human mercy on display--not God's--when the bloated bodies of the dead are pulled from the sea. On days when thousands of children are simultaneously torn from their mothers' arms and casually drowned, liberal theology must stand revealed for what it is--the sheerest of mortal pretenses. Even the theology of wrath has more intellectual merit. If God exists, his will is not inscrutable. The only thing inscrutable in these terrible events is that so many neurologically healthy men and women can believe the unbelievable and think this the height of moral wisdom.

It is perfectly absurd for religious moderates to suggest that a rational human being can believe in God simply because this belief makes him happy, relieves his fear of death or gives his life meaning. The absurdity becomes obvious the moment we swap the notion of God for some other consoling proposition: Imagine, for instance, that a man wants to believe that there is a diamond buried somewhere in his yard that is the size of a refrigerator. No doubt it would feel uncommonly good to believe this. Just imagine what would happen if he then followed the example of religious moderates and maintained this belief along pragmatic lines: When asked why he thinks that there is a diamond in his yard that is thousands of times larger than any yet discovered, he says things like, "This belief gives my life meaning," or "My family and I enjoy digging for it on Sundays," or "I wouldn't want to live in a universe where there wasn't a diamond buried in my backyard that is the size of a refrigerator." Clearly these responses are inadequate. But they are worse than that. They are the responses of a madman or an idiot.

Here we can see why Pascal's wager, Kierkegaard's leap of faith and other epistemological Ponzi schemes won't do. To believe that God exists is to believe that one stands in some relation to his existence such that his existence is itself the reason for one's belief. There must be some causal connection, or an appearance thereof, between the fact in question and a person's acceptance of it. In this way, we can see that religious beliefs, to be beliefs about the way the world is, must be as evidentiary in spirit as any other. For all their sins against reason, religious fundamentalists understand this; moderates--almost by definition--do not.

The incompatibility of reason and faith has been a self-evident feature of human cognition and public discourse for centuries. Either a person has good reasons for what he strongly believes or he does not. People of all creeds naturally recognize the primacy of reasons and resort to reasoning and evidence wherever they possibly can. When rational inquiry supports the creed it is always championed; when it poses a threat, it is derided; sometimes in the same sentence. Only when the evidence for a religious doctrine is thin or nonexistent, or there is compelling evidence against it, do its adherents invoke "faith." Otherwise, they simply cite the reasons for their beliefs (e.g. "the New Testament confirms Old Testament prophecy," "I saw the face of Jesus in a window," "We prayed, and our daughter's cancer went into remission"). Such reasons are generally inadequate, but they are better than no reasons at all. Faith is nothing more than the license religious people give themselves to keep believing when reasons fail. In a world that has been shattered by mutually incompatible religious beliefs, in a nation that is growing increasingly beholden to Iron Age conceptions of God, the end of history and the immortality of the soul, this lazy partitioning of our discourse into matters of reason and matters of faith is now unconscionable.

Continued: Faith and the Good Society