The God Delusion Read online

  Despite my dislike of gladiatorial contests, I seem somehow to have acquired a reputation for pugnacity towards religion. Colleagues who agree that there is no God, who agree that we do not need religion to be moral, and agree that we can explain the roots of religion and of morality in non-religious terms, nevertheless come back at me in gentle puzzlement. Why are you so hostile? What is actually wrong with religion? Does it really do so much harm that we should actively fight against it? Why not live and let live, as one does with Taurus and Scorpio, crystal energy and ley lines? Isn't it all just harmless nonsense?

  I might retort that such hostility as I or other atheists occasionally voice towards religion is limited to words. I am not going to bomb anybody, behead them, stone them, burn them at the stake, crucify them, or fly planes into their skyscrapers, just because of a theological disagreement. But my interlocutor usually doesn't leave it at that. He may go on to say something like this: 'Doesn't your hostility mark you out as a fundamentalist atheist, just as fundamentalist in your own way as the wingnuts of the Bible Belt in theirs?' I need to dispose of this accusation of fundamentalism, for it is distressingly common.

  FUNDAMENTALISM AND THE SUBVERSION OF SCIENCE

  Fundamentalists know they are right because they have read the truth in a holy book and they know, in advance, that nothing will budge them from their belief. The truth of the holy book is an axiom, not the end product of a process of reasoning. The book is true, and if the evidence seems to contradict it, it is the evidence that must be thrown out, not the book. By contrast, what I, as a scientist, believe (for example, evolution) I believe not because of reading a holy book but because I have studied the evidence. It really is a very different matter. Books about evolution are believed not because they are holy. They are believed because they present overwhelming quantities of mutually buttressed evidence. In principle, any reader can go and check that evidence. When a science book is wrong, somebody eventually discovers the mistake and it is corrected in subsequent books. That conspicuously doesn't happen with holy books.

  Philosophers, especially amateurs with a little philosophical learning, and even more especially those infected with 'cultural relativism', may raise a tiresome red herring at this point: a scientist's belief in evidence is itself a matter of fundamentalist faith. I have dealt with this elsewhere, and will only briefly repeat myself here. All of us believe in evidence in our own lives, whatever we may profess with our amateur philosophical hats on. If I am accused of murder, and prosecuting counsel sternly asks me whether it is true that I was in Chicago on the night of the crime, I cannot get away with a philosophical evasion: 'It depends what you mean by "true".' Nor with an anthropological, relativist plea: 'It is only in your Western scientific sense of "in" that I was in Chicago. The Bongolese have a completely different concept of "in", according to which you are only truly "in" a place if you are an anointed elder entitled to take snuff from the dried scrotum of a goat.'115

  Maybe scientists are fundamentalist when it comes to defining in some abstract way what is meant by 'truth'. But so is everybody else. I am no more fundamentalist when I say evolution is true than when I say it is true that New Zealand is in the southern hemisphere. We believe in evolution because the evidence supports it, and we would abandon it overnight if new evidence arose to disprove it. No real fundamentalist would ever say anything like that.

  It is all too easy to confuse fundamentalism with passion. I may well appear passionate when I defend evolution against a fundamentalist creationist, but this is not because of a rival fundamentalism of my own. It is because the evidence for evolution is overwhelmingly strong and I am passionately distressed that my opponent can't see it - or, more usually, refuses to look at it because it contradicts his holy book. My passion is increased when I think about how much the poor fundamentalists, and those whom they influence, are missing. The truths of evolution, along with many other scientific truths, are so engrossingly fascinating and beautiful; how truly tragic to die having missed out on all that! Of course that makes me passionate. How could it not? But my belief in evolution is not fundamentalism, and it is not faith, because I know what it would take to change my mind, and I would gladly do so if the necessary evidence were forthcoming.

  It does happen. I have previously told the story of a respected elder statesman of the Zoology Department at Oxford when I was an undergraduate. For years he had passionately believed, and taught, that the Golgi Apparatus (a microscopic feature of the interior of cells) was not real: an artefact, an illusion. Every Monday afternoon it was the custom for the whole department to listen to a research talk by a visiting lecturer. One Monday, the visitor was an American cell biologist who presented completely convincing evidence that the Golgi Apparatus was real. At the end of the lecture, the old man strode to the front of the hall, shook the American by the hand and said - with passion - 'My dear fellow, I wish to thank you. I have been wrong these fifteen years.' We clapped our hands red. No fundamentalist would ever say that. In practice, not all scientists would. But all scientists pay lip service to it as an ideal - unlike, say, politicians who would probably condemn it as flip-flopping. The memory of the incident I have described still brings a lump to my throat.

  As a scientist, I am hostile to fundamentalist religion because it actively debauches the scientific enterprise. It teaches us not to change our minds, and not to want to know exciting things that are available to be known. It subverts science and saps the intellect. The saddest example I know is that of the American geologist Kurt Wise, who now directs the Center for Origins Research at Bryan College, Dayton, Tennessee. It is no accident that Bryan College is named after William Jennings Bryan, prosecutor of the science teacher John Scopes in the Dayton 'Monkey Trial' of 1925. Wise could have fulfilled his boyhood ambition to become a professor of geology at a real university, a university whose motto might have been 'Think critically' rather than the oxymoronic one displayed on the Bryan website: 'Think critically and biblically'. Indeed, he obtained a real degree in geology at the University of Chicago, followed by two higher degrees in geology and paleontology at Harvard (no less) where he studied under Stephen Jay Gould (no less). He was a highly qualified and genuinely promising young scientist, well on his way to achieving his dream of teaching science and doing research at a proper university.

  Then tragedy struck. It came, not from outside but from within his own mind, a mind fatally subverted and weakened by a fundamentalist religious upbringing that required him to believe that the Earth - the subject of his Chicago and Harvard geological education - was less than ten thousand years old. He was too intelligent not to recognize the head-on collision between his religion and his science, and the conflict in his mind made him increasingly uneasy. One day, he could bear the strain no more, and he clinched the matter with a pair of scissors. He took a bible and went right through it, literally cutting out every verse that would have to go if the scientific world-view were true. At the end of this ruthlessly honest and labour-intensive exercise, there was so little left of his bible that,

  try as I might, and even with the benefit of intact margins throughout the pages of Scripture, I found it impossible to pick up the Bible without it being rent in two. I had to make a decision between evolution and Scripture. Either the Scripture was true and evolution was wrong or evolution was true and I must toss out the Bible ... It was there that night that I accepted the Word of God and rejected all that would ever counter it, including evolution. With that, in great sorrow, I tossed into the fire all my dreams and hopes in science.

  I find that terribly sad; but whereas the Golgi Apparatus story moved me to tears of admiration and exultation, the Kurt Wise story is just plain pathetic - pathetic and contemptible. The wound, to his career and his life's happiness, was self-inflicted, so unnecessary, so easy to escape. All he had to do was toss out the bible. Or interpret it symbolically, or allegorically, as the theologians do. Instead, he did the fundamentalist thing and tossed out science, evide
nce and reason, along with all his dreams and hopes.

  Perhaps uniquely among fundamentalists, Kurt Wise is honest -devastatingly, painfully, shockingly honest. Give him the Templeton Prize; he might be the first really sincere recipient. Wise brings to the surface what is secretly going on underneath, in the minds of fundamentalists generally, when they encounter scientific evidence that contradicts their beliefs. Listen to his peroration:

  Although there are scientific reasons for accepting a young earth, I am a young-age creationist because that is my understanding of the Scripture. As I shared with my professors years ago when I was in college, 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. Here I must stand.116

  He seems to be quoting Luther as he nailed his theses to the door of the church in Wittenberg, but poor Kurt Wise reminds me more of Winston Smith in 1984 - struggling desperately to believe that two plus two equals five if Big Brother says it does. Winston, however, was being tortured. Wise's doublethink comes not from the imperative of physical torture but from the imperative -apparently just as undeniable to some people - of religious faith: arguably a form of mental torture. I am hostile to religion because of what it did to Kurt Wise. And if it did that to a Harvard-educated geologist, just think what it can do to others less gifted and less well armed.

  Fundamentalist religion is hell-bent on ruining the scientific education of countless thousands of innocent, well-meaning, eager young minds. Non-fundamentalist, 'sensible' religion may not be doing that. But it is making the world safe for fundamentalism by teaching children, from their earliest years, that unquestioning faith is a virtue.

  THE DARK SIDE OF ABSOLUTISM

  In the previous chapter, when trying to explain the shifting moral Zeitgeist, I invoked a widespread consensus of liberal, enlightened, decent people. I made the rosy-spectacled assumption that 'we' all broadly agree with this consensus, some more than others, and I had in mind most of the people likely to read this book, whether they are religious or not. But of course, not everybody is of the consensus (and not everybody will have any desire to read my book). It has to be admitted that absolutism is far from dead. Indeed, it rules the minds of a great number of people in the world today, most dangerously so in the Muslim world and in the incipient American theocracy (see Kevin Phillips's book of that name). Such absolutism nearly always results from strong religious faith, and it constitutes a major reason for suggesting that religion can be a force for evil in the world.

  One of the fiercest penalties in the Old Testament is the one exacted for blasphemy. It is still in force in certain countries. Section 295-C of the Pakistan penal code prescribes the death penalty for this 'crime'. On 18 August 2001, Dr Younis Shaikh, a medical doctor and lecturer, was sentenced to death for blasphemy. His particular crime was to tell students that the prophet Muhammad was not a Muslim before he invented the religion at the age of forty. Eleven of his students reported him to the authorities for this 'offence'. The blasphemy law in Pakistan is more usually invoked against Christians, such as Augustine Ashiq 'Kingri' Masih, who was sentenced to death in Faisalabad in 2000. Masih, as a Christian, was not allowed to marry his sweetheart because she was a Muslim and - incredibly - Pakistani (and Islamic) law does not allow a Muslim woman to marry a non-Muslim man. So he tried to convert to Islam and was then accused of doing so for base motives. It is not clear from the report I have read whether this in itself was the capital crime, or whether it was something he is alleged to have said about the prophet's own morals. Either way, it certainly was not the kind of offence that would warrant a death sentence in any country whose laws are free of religious bigotry.

  In 2006 in Afghanistan, Abdul Rahman was sentenced to death for converting to Christianity. Did he kill anyone, hurt anybody, steal anything, damage anything? No. All he did was change his mind. Internally and privately, he changed his mind. He entertained certain thoughts which were not to the liking of the ruling party of his country. And this, remember, is not the Afghanistan of the Taliban but the 'liberated' Afghanistan of Hamid Karzai, set up by the American-led coalition. Mr Rahman finally escaped execution, but only on a plea of insanity, and only after intense international pressure. He has now sought asylum in Italy, to avoid being murdered by zealots eager to do their Islamic duty. It is still an article of the constitution of 'liberated' Afghanistan that the penalty for apostasy is death. Apostasy, remember, doesn't mean actual harm to persons or property. It is pure thoughtcrime, to use George Orwell's 1984 terminology, and the official punishment for it under Islamic law is death. On 3 September 1992, to take one example where it was actually carried out, Sadiq Abdul Karim Malallah was publicly beheaded in Saudi Arabia after being lawfully convicted of apostasy and blasphemy.117

  I once had a televised encounter with Sir Iqbal Sacranie, mentioned in Chapter 1 as Britain's leading 'moderate' Muslim. I challenged him on the death penalty as punishment for apostasy. He wriggled and squirmed, but was unable either to deny or decry it. He kept trying to change the subject, saying it was an unimportant detail. This is a man who has been knighted by the British government for promoting good 'interfaith relations'.

  But let's have no complacency in Christendom. As recently as 1922 in Britain, John William Gott was sentenced to nine months' hard labour for blasphemy: he compared Jesus to a clown. Almost unbelievably, the crime of blasphemy is still on the statute book in Britain,118 and in 2005 a Christian group tried to bring a private prosecution for blasphemy against the BBC for broadcasting Jerry Springer, the Opera.

  In the United States of recent years the phrase 'American Taliban' was begging to be coined, and a swift Google search nets more than a dozen websites that have done so. The quotations that they anthologize, from American religious leaders and faith-based politicians, chillingly recall the narrow bigotry, heartless cruelty and sheer nastiness of the Afghan Taliban, the Ayatollah Khomeini and the Wahhabi authorities of Saudi Arabia. The web page called 'The American Taliban' is a particularly rich source of obnoxiously barmy quotations, beginning with a prize one from somebody called Ann Coulter who, American colleagues have persuaded me, is not a spoof, invented by The Onion: 'We should invade their countries, kill their leaders and convert them to Christianity.'119 Other gems include Congressman Bob Dornan's 'Don't use the word "gay" unless it's an acronym for "Got Aids Yet?"', General William G. Boykin's 'George Bush was not elected by a majority of the voters in the United States, he was appointed by God' - and an older one, the famous environmental policy of Ronald Reagan's Secretary of the Interior: 'We don't have to protect the environment, the Second Coming is at hand.' The Afghan Taliban and the American Taliban are good examples of what happens when people take their scriptures literally and seriously. They provide a horrifying modern enactment of what life might have been like under the theocracy of the Old Testament. Kimberly Blaker's The Fundamentals of Extremism: The Christian Right in America is a book-length expose of the menace of the Christian Taliban (not under that name).

  FAITH AND HOMOSEXUALITY

  In Afghanistan under the Taliban, the official punishment for homosexuality was execution, by the tasteful method of burial alive under a wall pushed over on top of the victim. The 'crime' itself being a private act, performed by consenting adults who were doing nobody else any harm, we again have here the classic hallmark of religious absolutism. My own country has no right to be smug. Private homosexuality was a criminal offence in Britain up until -astonishingly - 1967. In 1954 the British mathematician Alan Turing, a candidate along with John von Neumann for the title of father of the computer, committed suicide after being convicted of the criminal offence of homosexual behaviour in private. Admittedly Turing was not buried alive under a wall pushed over by a tank. He was offered a choice between two years in prison (you can imagine how the other prisoners would have treated him) and a course of hormone injections which could be said to amount to
chemical castration, and would have caused him to grow breasts. His final, private choice was an apple that he had injected with cyanide.120

  As the pivotal intellect in the breaking of the German Enigma codes, Turing arguably made a greater contribution to defeating the Nazis than Eisenhower or Churchill. Thanks to Turing and his 'Ultra' colleagues at Bletchley Park, Allied generals in the field were consistently, over long periods of the war, privy to detailed German plans before the German generals had time to implement them. After the war, when Turing's role was no longer top secret, he should have been knighted and feted as a saviour of his nation. Instead, this gentle, stammering, eccentric genius was destroyed, for a 'crime', committed in private, which harmed nobody. Once again, the unmistakable trademark of the faith-based moralizer is to care passionately about what other people do (or even think) in private.

  The attitude of the 'American Taliban' towards homosexuality epitomizes their religious absolutism. Listen to the Reverend Jerry Falwell, founder of Liberty University: 'AIDS is not just God's punishment for homosexuals; it is God's punishment for the society that tolerates homosexuals.'121 The thing I notice first about such people is their wonderful Christian charity. What kind of an electorate could, term after term, vote in a man of such ill-informed bigotry as Senator Jesse Helms, Republican of North Carolina? A man who has sneered: 'The New York Times and Washington Post are both infested with homosexuals themselves. Just about every person down there is a homosexual or lesbian.'122 The answer, I suppose, is the kind of electorate that sees morality in narrowly religious terms and feels threatened by anybody who doesn't share the same absolutist faith.