Posted by rogerhollander in About God, About Religion, Religion.
Tags: atheism, Bible, Christianity, creation, creationism, darwin, evolution, faith, fundamentalism, god, intelligent design, islam, judaism, religion, richard dawkins, roger hollander, science
Roger Hollander
www.rogerhollander.com, February 24, 2010
The God Delusion, Richard Dawkins, Transworld Publishers (Random House), London, Black Swan edition, 2007.
If it didn’t go against the very spirit of the author’s work, it would be tempting to call Richard Dawkins’ “The God Delusion” the Atheist’s Bible. Dawkins is no fan of Bibles, Korans, or scriptures of any sort. He is a fan of science; he is a renowned evolutionary biologist; but he does not make a religion of it. That is an important point because many of his critics have accused him of just that.
For Dawkins the dichotomy is not the religion of God versus the religion of Atheism, rather it is belief based upon evidence (science) versus belief that is founded upon faith (religion). He argues passionately and, in my opinion effectively, against those who say the two spheres are mutually exclusive; that faith has nothing to say about science and, more to the point, that science has nothing to say about faith. If there is a God, for example, as millions of believers believe, who can simultaneously enter into the mind of every human being on earth and listen to prayers and communicate back, then scientists who study the human mind surely would be interested to explore, understand and evaluate the phenomenon. Dawkins shows how “faith heads” are quick to discount science when it contradicts belief but jump on any shred of scientific evidence that might verify a Biblical notion. The case study of religious “scientists” who with diligence attempted (using double blind studies, control groups, etc.) to prove that God answers prayers (the result: He doesn’t) is both humorous and grotesque. I am reminded of an experiment I once read about where religious “scientists” took the weight of dying individuals just before the moment of death and just after, in order to determine the weight of the human soul (which they presumed left the physical body at the moment of death).
If you appreciate the scientific mind, you will love Dawkins. Along with a comprehensive and penetrating knowledge, not only of his own field of Darwinian studies, but in many other areas of science, Dawkins has the gift of explanation, he is lucid and logical to a fault, and he writes with equal doses of humour and passion. He is highly opinionated, and that offended many of his wishy-washy post-modernist critics, but his opinions are painstakingly based upon careful and reproducible experimentation, analysis and sound reasoning.
I will not attempt here to review the entire work for it is of epic proportions, but rather to underscore what I consider to be some of its most salient points. I urge you to read it for yourself.
The God whose existence Dawkins undertakes to disprove is the God of Abraham, the founder of three of the world’s greatest religions: Judaism, Christianity and Islam; the alleged Creator of the Universe. By giving the reader what amounts to a mini-course in Darwinian evolutionary biology, he shows the high degree of improbability that such a deity could have done what He is alleged to have done. Along the way he dissects, excoriates, and destroys the arguments and theories of those latter day Creationists, who have come up with a false science called “Intelligent Design” in their weasely attempt to introduce Biblical “science” into the science curriculum of public schools through the back door.
Dawkins makes the distinction between agnosticism and atheism, and his major reason for opting for atheism is that agnosticism as he understands it posits an equal possibility of the existence or non-existence of God, whereas he believes the probability is almost nil. From my perspective it is not that important a distinction; but after having read his entire argument, I tend to agree, especially in this era of the resurgence of totalitarian religious fundamentalism at a global level, that it is important to counteract vigorously and mercilessly conclusions about the reality of our universe that are based upon faith or revelation rather than scientific observation.
It should be noted that this work is not so much an assault on the belief in God as much as it is an attack on religion itself. When criticized for concentrating on the more extreme fundamentalists, he counters by demonstrating how to a large extent fundamentalist based totalitarian theocracy has moved into the mainstream. But more fundamentally, he demonstrates that the kind of moderate religion that sees the Bible as metaphoric, for example, rather than literal, nonetheless is telling us to base belief on faith as opposed to evidence, a notion that makes us vulnerable to deception and manipulation.
He bemoans the fact that we tend to treat faith-based notions with kid gloves, that we bend over backwards not to offend religious belief in a way that we would not allow, for example, for political ideas. Evolutionary cosmology, for example, tells us that our earth is millions of years old, whereas the Bible tells us it is some six thousand years old. He cites respected scientists who accept the Biblical version “on faith” when forced to choose between science and faith. Kurt Wise, an American geologist, for example, “… if all the evidence in the universe turns against creationism, I would be the first to admit it, but I would still be a creationist because that is what the Word of God seems to indicate.”
Dawkins would ask us not to credit, in the name of religious tolerance, such deliberate blindness (to give an idea of proportion, believing the Biblical data on the age of the earth would be like believing that New York is about seven yards from San Francisco).
Dawkins is perhaps most passionate when it comes to children. He asserts, for example, that there is not such thing as a Catholic child, rather a child of Catholic parents. He sees the indoctrination of children, who are incapable of weighing the evidence and making judgments for themselves, as tantamount to child abuse, an assault on the development of their critical faculties. He cites Victor Hugo: “In every village there is a torch – the teacher: and an extinguisher – the clergyman.”
In an interesting section of the book, one where is scientific evidence and reasoning is more speculative and open to different interpretation, he gives theories on why religion is so universal and all pervasive from a Darwinian evolutionary standpoint. To survive the evolution process of natural selection, one must have positive, advantageous characteristics; so if religion is so destructive, how come it has survived and prospered? One theory is that at one point in human evolution the need to trust (especially parental) authority without question was necessary for survival; organized religion based upon unquestioned belief then is an aberration, a left-over from an earlier evolutionary stage.
From Thomas Jefferson to Bertrand Russell, Dawkins cites respected sceptics who have chosen reason over faith. Let us here give the final word to Thomas Jefferson:
“The priests of the different religious sects … dread the advance of science as witches do the approach of daylight, and scowl on the fatal harbinger announcing the subdivision of the duperies on which they live.”
Posted by rogerhollander in Torture.
Tags: christians, dick bunce, ecumenism, faith, icujp, interfaith, islam, judaism, nrcat, peace and justice, roger hollander, torture
Dick Bunce, November 24, 2008
Interfaith Communities United for Justice and Peace (ICUJP)
On the evening of November 23rd at St. John’s Episcopal Cathedral, a call was delivered. People of faith and good will were called to face squarely the reality that torture has worked its way like a deadly virus into the bloodstream of American life. We were challenged to see our own complicity and to take decisive action.
Speakers shared insights arising from the core principles of faith, personal experience of torture, and candid reflection on the recent and long history of a U.S. society that has tolerated this assault on human dignity and the national soul.
Within the soaring majesty of the cathedral, as the panel deliberated and as a sublime Evensong service progressed, the mandate to see, to reflect, and to act was compelling. Jon Bruno, Bishop of the Episcopal Diocese of Los Angeles, shared that he had devised a recommendation that a certain church body debate the merits of issuing a strong denunciation of torture. He decided instead to drop the written recommendation in the waste basket and simply state that there is no debating this issue. Torture under any circumstances is wrong. This is not up for debate.
In this spirit of clarity, we move ahead. If you have not yet signed on to the National Religious Campaign Against Torture, please go to NRCAT.org. This website will provide all you need to become part of the national campaign. For local support and cooperative action, email us at
ICUJP@pacbell.net.
We of ICUJP are grateful to our hardworking co-sponsors for the St. John’s event: Episcopal Diocese of Los Angeles Peace and Justice Commission, Commission on Ecumenical and Interreligious Concerns (also of the diocese), Progressive Christians Uniting, and the St.John’s Peace and Justice Committee. We are grateful to our speakers: Rev. Canon Henry Atkins, Dr. Sarah Sentilles, Dr. Glen Stassen, Eisha Mason, as well as Rev. Dr. Gwynne Guibord, panel moderator and Bishop Jon Bruno, Evensong Homilist. We appreciate the ongoing support of our original partners in this campaign: National Religious Campaign Against Torture (NRCAT) and Islamic Shura Council. We also are indebted to the diligence of Virginia Classick. Active with Progressive Christians Uniting, she also serves on the national board of NRCAT Action Fund.
Please note that this was the second of three major events, each of which is in the venue of a different faith tradition: Islam, Christianity, and Judaism respectively. The next event, sponsored by Rabbis for Human Rights, Islamic Shura Council, and ICUJP, will be at Temple Beth Shir Sholom, Santa Monica, January 11, 2 p.m. Contact
ICUJP@pacbell.net for more information.
Blasphemy is a Victimless Crime: a Book Review February 25, 2010
Posted by rogerhollander in About God, About Religion, Religion.Tags: atheism, Bible, Christianity, creation, creationism, darwin, evolution, faith, fundamentalism, god, intelligent design, islam, judaism, religion, richard dawkins, roger hollander, science
4 comments
Roger Hollander
www.rogerhollander.com, February 24, 2010
The God Delusion, Richard Dawkins, Transworld Publishers (Random House), London, Black Swan edition, 2007.
If it didn’t go against the very spirit of the author’s work, it would be tempting to call Richard Dawkins’ “The God Delusion” the Atheist’s Bible. Dawkins is no fan of Bibles, Korans, or scriptures of any sort. He is a fan of science; he is a renowned evolutionary biologist; but he does not make a religion of it. That is an important point because many of his critics have accused him of just that.
For Dawkins the dichotomy is not the religion of God versus the religion of Atheism, rather it is belief based upon evidence (science) versus belief that is founded upon faith (religion). He argues passionately and, in my opinion effectively, against those who say the two spheres are mutually exclusive; that faith has nothing to say about science and, more to the point, that science has nothing to say about faith. If there is a God, for example, as millions of believers believe, who can simultaneously enter into the mind of every human being on earth and listen to prayers and communicate back, then scientists who study the human mind surely would be interested to explore, understand and evaluate the phenomenon. Dawkins shows how “faith heads” are quick to discount science when it contradicts belief but jump on any shred of scientific evidence that might verify a Biblical notion. The case study of religious “scientists” who with diligence attempted (using double blind studies, control groups, etc.) to prove that God answers prayers (the result: He doesn’t) is both humorous and grotesque. I am reminded of an experiment I once read about where religious “scientists” took the weight of dying individuals just before the moment of death and just after, in order to determine the weight of the human soul (which they presumed left the physical body at the moment of death).
If you appreciate the scientific mind, you will love Dawkins. Along with a comprehensive and penetrating knowledge, not only of his own field of Darwinian studies, but in many other areas of science, Dawkins has the gift of explanation, he is lucid and logical to a fault, and he writes with equal doses of humour and passion. He is highly opinionated, and that offended many of his wishy-washy post-modernist critics, but his opinions are painstakingly based upon careful and reproducible experimentation, analysis and sound reasoning.
I will not attempt here to review the entire work for it is of epic proportions, but rather to underscore what I consider to be some of its most salient points. I urge you to read it for yourself.
The God whose existence Dawkins undertakes to disprove is the God of Abraham, the founder of three of the world’s greatest religions: Judaism, Christianity and Islam; the alleged Creator of the Universe. By giving the reader what amounts to a mini-course in Darwinian evolutionary biology, he shows the high degree of improbability that such a deity could have done what He is alleged to have done. Along the way he dissects, excoriates, and destroys the arguments and theories of those latter day Creationists, who have come up with a false science called “Intelligent Design” in their weasely attempt to introduce Biblical “science” into the science curriculum of public schools through the back door.
Dawkins makes the distinction between agnosticism and atheism, and his major reason for opting for atheism is that agnosticism as he understands it posits an equal possibility of the existence or non-existence of God, whereas he believes the probability is almost nil. From my perspective it is not that important a distinction; but after having read his entire argument, I tend to agree, especially in this era of the resurgence of totalitarian religious fundamentalism at a global level, that it is important to counteract vigorously and mercilessly conclusions about the reality of our universe that are based upon faith or revelation rather than scientific observation.
It should be noted that this work is not so much an assault on the belief in God as much as it is an attack on religion itself. When criticized for concentrating on the more extreme fundamentalists, he counters by demonstrating how to a large extent fundamentalist based totalitarian theocracy has moved into the mainstream. But more fundamentally, he demonstrates that the kind of moderate religion that sees the Bible as metaphoric, for example, rather than literal, nonetheless is telling us to base belief on faith as opposed to evidence, a notion that makes us vulnerable to deception and manipulation.
He bemoans the fact that we tend to treat faith-based notions with kid gloves, that we bend over backwards not to offend religious belief in a way that we would not allow, for example, for political ideas. Evolutionary cosmology, for example, tells us that our earth is millions of years old, whereas the Bible tells us it is some six thousand years old. He cites respected scientists who accept the Biblical version “on faith” when forced to choose between science and faith. Kurt Wise, an American geologist, for example, “… if all the evidence in the universe turns against creationism, I would be the first to admit it, but I would still be a creationist because that is what the Word of God seems to indicate.”
Dawkins would ask us not to credit, in the name of religious tolerance, such deliberate blindness (to give an idea of proportion, believing the Biblical data on the age of the earth would be like believing that New York is about seven yards from San Francisco).
Dawkins is perhaps most passionate when it comes to children. He asserts, for example, that there is not such thing as a Catholic child, rather a child of Catholic parents. He sees the indoctrination of children, who are incapable of weighing the evidence and making judgments for themselves, as tantamount to child abuse, an assault on the development of their critical faculties. He cites Victor Hugo: “In every village there is a torch – the teacher: and an extinguisher – the clergyman.”
In an interesting section of the book, one where is scientific evidence and reasoning is more speculative and open to different interpretation, he gives theories on why religion is so universal and all pervasive from a Darwinian evolutionary standpoint. To survive the evolution process of natural selection, one must have positive, advantageous characteristics; so if religion is so destructive, how come it has survived and prospered? One theory is that at one point in human evolution the need to trust (especially parental) authority without question was necessary for survival; organized religion based upon unquestioned belief then is an aberration, a left-over from an earlier evolutionary stage.
From Thomas Jefferson to Bertrand Russell, Dawkins cites respected sceptics who have chosen reason over faith. Let us here give the final word to Thomas Jefferson:
“The priests of the different religious sects … dread the advance of science as witches do the approach of daylight, and scowl on the fatal harbinger announcing the subdivision of the duperies on which they live.”