God Is Not Great

just as it hopes to monopolize children at life’s beginning. There can be no doubt that the cult of death and the insistence upon portents of the end proceed from a surreptitious desire to see it happen, and to put an end to the anxiety and doubt that always threaten the hold of faith. When the earthquake hits, or the tsunami inundates, or the twin towers ignite, you can see and hear the secret satisfaction of the faithful. Gleefully they strike up: “You see, this is what happens when you don’t listen to us!” With an unctuous smile they offer a redemption that is not theirs to bestow and, when questioned, put on the menacing scowl that says, “Oh, so you reject our offer of paradise? Well, in that case we have quite another fate in store for you.” Such love! Such care!

The element of the wish for obliteration can be seen without disguise in the millennial sects of our own day, who betray their selfishness as well as their nihilism by announcing how many will be “saved” from the ultimate catastrophe. Here the extreme Protestants are almost as much at fault as the most hysterical Muslims. In 1844, one of the greatest American religious “revivals” occurred, led by a semiliterate lunatic named George Miller. Mr. Miller managed to crowd the mountaintops of America with credulous fools who (having sold their belongings cheap) became persuaded that the world would end on October 22 that year. They removed themselves to high ground—what difference did they expect that to make?—or to the roofs of their hovels. When the ultimate failed to arrive, Miller’s choice of terms was highly suggestive. It was, he announced, “The Great Disappointment.” In our own time, Mr. Hal Lindsey, author of the best-selling The Late Great Planet Earth, has betrayed the same thirst for extinction. Indulged by senior American conservatives and respectfully interviewed on TV, Mr. Lindsey once dated the start of “The Tribulation”—a seven-year period of strife and terror—for 1988. This would have produced Armageddon itself (the closure of “The Tribulation”) in 1995. Mr. Lindsey may be a charlatan, but it is a certainty that he and his followers suffer from a persistent feeling of anticlimax.

Antibodies to fatalism and suicide and masochism do exist, however, and are just as innate in our species. There is a celebrated story from Puritan Massachusetts in the late eighteenth century. During a session of the state legislature, the sky suddenly became leaden and overcast at midday. Its threatening aspect—a darkness at noon— convinced many legislators that the event so much on their clouded minds was imminent. They asked to suspend business and go home to die. The speaker of the assembly, Abraham Davenport, managed to keep his nerve and dignity. “Gentlemen,” he said, “either the Day of Judgment is here or it is not. If it is not, there is no occasion for alarm and lamentation. If it is, however, I wish to be found doing my duty. I move, therefore, that candles be brought.” In his own limited and superstitious day, this was the best that Mr. Davenport could do. Nonetheless, I second his motion.

CHAPTER FIVE The Metaphysical Claims of Religion Are False

I am a man of one book.

—THOMAS AQUINAS

We sacrifice the intellect to God.

—IGNATIUS LOYOLA

Reason is the Devil’s harlot, who can do nought but slander and harm whatever God says and does.

—MARTIN LUTHER

Looking up at the stars, I know quite well
That for all they care, I can go to hell.

—W. H. AUDEN, “THE MORE LOVING ONE”

I wrote earlier that we would never again have to confront the impressive faith of an Aquinas or a Maimonides (as contrasted with the blind faith of millennial or absolutist sects, of which we have an apparently unlimited and infinitely renewable supply). This is for a simple reason. Faith of that sort—the sort that can stand up at least for a while in a confrontation with reason—is now plainly impossible. The early fathers of faith (they made very sure that there would be no mothers) were living in a time of abysmal ignorance and fear. Maimonides did not include, in his Guide to the Perplexed, those whom he described as not worth the effort: the “Turkish” and black and nomadic peoples whose “nature is like the nature of mute animals.” Aquinas half believed in astrology, and was convinced that the fully formed nucleus (not that he would have known the word as we do) of a human being was contained inside each individual sperm. One can only mourn over the dismal and stupid lectures on sexual continence that we might have been spared if this nonsense had been exposed earlier than it was. Augustine was a self-centered fantasist and an earth-centered ignoramus: he was guiltily convinced that god cared about his trivial theft from some unimportant pear trees, and quite persuaded—by an analogous solipsism—that the sun revolved around the earth. He also fabricated the mad and cruel idea that the souls of unbaptized children were sent to “limbo.” Who can guess the load of misery that this diseased “theory” has placed on millions of Catholic parents down the years, until its shamefaced and only partial revision by the church in our own time? Luther was terrified of demons and believed that the mentally afflicted were the devil’s work. Muhammad is claimed by his own followers to have thought, as did Jesus, that the desert was pullulating with djinns, or evil spirits.

One must state it plainly. Religion comes from the period of human prehistory where nobody—not even the mighty Democritus who concluded that all matter was made from atoms—had the smallest idea what was going on. It comes from the bawling and fearful infancy of our species, and is a babyish attempt to meet our inescapable demand for knowledge (as well as for comfort, reassurance, and other infantile needs). Today the least educated of my children knows much more about the natural order than any of the founders of religion, and one would like to think—though the connection is not a fully demonstrable one—that this is why they seem so uninterested in sending fellow humans to hell.

All attempts to reconcile faith with science and reason are consigned to failure and ridicule for precisely these reasons. I read, for example, of some ecumenical conference of Christians who desire to show their broad- mindedness and invite some physicists along. But I am compelled to remember what I know—which is that there would be no such churches in the first place if humanity had not been afraid of the weather, the dark, the plague, the eclipse, and all manner of other things now easily explicable. And also if humanity had not been compelled, on pain of extremely agonizing consequences, to pay the exorbitant tithes and taxes that raised the imposing edifices of religion.

It is true that scientists have sometimes been religious, or at any rate superstitious. Sir Isaac Newton, for example, was a spiritualist and alchemist of a particularly laughable kind. Fred Hoyle, an ex-agnostic who became infatuated with the idea of “design,” was the Cambridge astronomer who coined the term “big bang.” (He came up with that silly phrase, incidentally, as an attempt to discredit what is now the accepted theory of the origins of the universe. This was one of those lampoons that, so to speak, backfired, since like “Tory” and “impressionist” and “suffragette” it became adopted by those at whom it was directed.) Steven Hawking is not a believer, and when invited to Rome to meet the late Pope John Paul II asked to be shown the records of the trial of Galileo. But he does speak without embarrassment of the chance of physics “knowing the mind of God,” and this now seems quite harmless as a metaphor, as for example when the Beach Boys sing, or I say, “God only knows… ”

Before Charles Darwin revolutionized our entire concept of our origins, and Albert Einstein did the same for