american atheist magazine sep 1981

8/9/2019 American Atheist Magazine Sep 1981

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The journal Of Atheist News And Thought


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H. G.

WELLS

H. G. Wells was born on September 21,1866 and died

on August 13, 1946. We know from his association with

our own Baron Avro Manhattan that he was an Atheist.

No reference book cites him as the author of the in-

famous Crux Ansata, An Indictment of The Roman

Catholic Church written in 1943. Yet when asked con-

cerned with this church what his feelings were, in inter-

view he stated:

1 think that it stands for everything most hostile to

the mental emancipation and stimulation of mankind. It

is the completest, most highly organized system of pre-

judices and antagonisms in existence. Everywhere in the

world there are ignorance and prejudice, bu the greatest

complex of these, with the most extensive prestige and

the most intimate entanglement with traditional institu-

tions, is the Roman Catholic Church. It presents many

laces toward the world, but everywhere it is systematic

in its fig,ht against freedom

Copies of Crux Ansata were confiscated by Customs

Officials when first it was tried to irnport Tt into the

United States. The manuscript finally was sent in as a

private letter to obtain an edition for our country.

We honor H. G. Wells, in this month of his birth.

JANE ADDAMS

Jane Addams. was born September 6, 1860. Having a

medical education Interrupted by illness, she travelled in

Europe extensively for two years. While there she be-

came interested in Toynbee Hall, a settlement house, in

the notorious Whitechapel industrial district of London.

Upon her return to the United States she determined to

establish a similar project. Purchasing the home which

Charles Hull had built in Chicago in 1856 she, and some

persons in sympathy with her project, moved into what

was to become famous as Hull House on September

18,1889.

She entered the battle for juvenile courts, tenement

house regulation, an eighthour day for women, factory

inspection, workmen's compensation, women's suffrage,

and justice for both immigrants and Blacks.

In 1910 she became the first president of the Nation-

al Conference of Social Work. In 1919 she became Presi-

dent of the Women's International League for Peace and

Freedom. She opposed the entry of the U.S Into World

War I and in 1931 won the Nobel pnze for her efforts for

world peace.

We are all indebted to Jane Addams, an open Atheist,

(who died on May 21, 1935 and we salute her in the

month of her birth, the month of the opening of Hull

House.


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FRUCTIDOR (September) 11981; Vol. 23, No.9

NEWS

Bagels and Foulwell - International Intrigue

..... . .. , ..... 3

Second National Annual Picnic ~ 4

FEATURED COLUMNISTS

The Visible Atheist - James E. Brodhead : 13

All for The Take - Ignatz Sahula-Dycke 14

Life in A Theocracy - Fred Woodworth 16

There He Goes - Mr. Candidate - Gerald Tholen 17

Benefit of Clergy - D. L. Kent 19

REGULAR FEATURES

Editorial - Atheists as Outcasts 2

Atheist Masters: The Faith of A Rationalist - Bertrand Russell 8

American Atheist Radio Series - The Eighth Commandment 21

Poems ; ' 24

Editor-in-Chief

Madalyn Murray O'Hair

Managing Editor

Jon G. Murray

Artist

Felix Santana

Poetry

Angeline Bennett

Robin Eileen Murray-O'Hair

Gerald Tholen

Production Staff

David Kent

Richard Richardson

Ralph Shirley

Richard Smith

Gerald Tholen

Gloria Tholen

Non-resident Staff

James E. Brodhead

Ignatz Sahula-Dycke

Fred Woodworth

The American Atheist magazine is

published monthly by the American

Atheist Center, 2210 Hancock Drive,

Austin, TX 78756, a non-profit, non-

political, educational organization.

Mailing address: P. O. Box 2117, .

Austin, TX 78768. ~ 198.1 by

Society of Separationists, Inc.

Subscription rates: $25/ one year;

$40jtwo years.

Manuscripts

s

ub r n

i t

ed. must be

typed, double-spaced, accompanied by a

stamped, self-addressed envelope. The

editors assume no responsibility for

unsolicited manuscripts.

The American Atheist magazine

is indexed in

MONTHLY PERIODICAL INDEX

ISSN: 0032-4310

ON THE COVER

Following the biblical admonition

of an eye for an eye and a tooth for a

tooth, our artist has here reversed the

traditional maze and straight path con-

cept so that the dark and fruitless

path isthat of religion and the good and

rewarding path is that of Atheism.

However, that light touch does not

tell it all, and that dark path should be

described by another female Atheist,

an Anarchist naturally, since most of

the best Atheists are individualist

Anarchists.

Emma Goldman then succinctly de-

scribes that horrible road:

Religion How it dominates man's

mind, how it humiliates and degrades

his soul. God is everything, man is

nothing, says religion, and out ofthat

nothing god has created a kingdom so

despotic, so tyrannical, so cruel, so ter-

ribly exacting that naught but gloom

and tears and blood have ruled the

world since gods began.

For not until you think and judge

for yourself, will you get rid ofthe do-

minion of darkness, the greatest ob-

stacle to all progress.

,::

U P P O R T

M E R I C N T H E I M

Austin, Texas

(ructidor (September) 11981

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E ITORI L

JON G RTH MURR Y

theists as Outcasts

Last month I commented on the case of

Marsa v. Wernik,

which has been decided by the Supreme Court of the State of

New Jersey. That case involved the opening of borough

council meetings with prayer or an invocation . Since the

time of the Marsa decision, The American Atheist Center

has filed two new important Establishment cases in two

different states in quick succession. These were filed in

Arkansas and Mississippi on the 14th and 15th of July

respectively.

In order to understand their importance and why they

were filed we need to look at a little history. Five states of the

Union have sections in their constitutions that speak to the

rights of Atheists. These states are North Carolina, South

Carolina, Arkansas, Mississippi, and Texas. In each state a

belief in God is required as a prerequisite to holding public

office. Back in 1979 the constitution of North Carolina was

challenged in a suit filed by the Charlotte Chapter of

American Atheists. That suit never came to trial, because

the governor and attorney general of North Carolina both

admitted to the unconstitutionality of the belief require-

ment. As a result a consent decree was signed by all

involved to declare the requirement of belief in god to be

unconstitutional, and this decree was then issued by a

Federal District Court.

A similar case filed in Texas has not been met with similar

cooperation from that state's authorities. It has been

opposed since 1977, and now rests in the Fifth Federal

Circuit Court of Appeals in New Orleans, Louisiana. The

State of Texas has spent tens of thousands of dollars of

taxpayer funds fighting this case, and shows no sign of

giving up yet. The Appeals Court itself has had a rather odd

reaction to the case, however, doing something that it has

very rarely done in its history. When the Texas case first

reached the appellate level, oral arguments were heard and

the court upheld the Texas constitution by a vote of two to

one (with a three judge panel). Thedecision was sent back

down to the Federal District Court in Austin, Texas,

remained on the desk of the Federal District judge for about

one week, and was recalled by the three judges of the Fifth

Circuit Appeals Court. Since the recall both sides have

been puzzled as to what the Fifth Circuit had up its sleeve.

No word came from the court for several months.

While the recall of the Texas case was pending further

action, The American Atheist Center filed the two actions in

Arkansas and Mississippi. Article 19, Section I of the

Arkansas Constitution says, No person who denies the

being of God shall hold any office in the civil departments of

this State, nor be competent to testify as a witness in any

Court. Article 14, Section 265 of the Mississippi Constitu-

tion says, No person who denies the existence of a Supreme

Being shall hold any office in this state. Both of these

provisions can be seen to be clearly, on their face, abroga-

tions of the rights of Atheists in those two states. Yet, prelim-

inary indications are that both states are willing to fight for

these provisions. no matter what the cost or how long the

struggle.

To give you an idea of how the people of these two states

regard these laws: In Mississippi a former attorney general,

while in office, remarked that he thought the provision in his

state's constitution was valid and that it would serve to see

that only good men occupied public office. He felt and said

that anyone who could look at the flowers and not see the

wonder of god's handiwork was insane, and that the state

had a legitimate right to keep insane persons out of public

office. When American Atheists went to Jackson, Missis-

sippi, to file the action on behalf of an Atheist and member

in that state, the organization was unable to find an attorney

in the Jackson area - or the state, for that matter - with

the courage to represent them. One attorney came to the

motel room of Dr. O'Hair and myself and said that he would

be ruined if he associated himself with the word Atheist

publicly in the state. He said that he must think of his family

and children, and that he would never be able to practice his

vocation of law again if he associated with Atheism . To

this date no attorney in the state of Mississippi has come

forward to handle the case. As a result, the individual

Atheist involved had to file pro se, tackling the case on his

own until such time as counsel could be found. The local

Atheist involved is in his 80s. The entire legal community of

the state of Mississippi is afraid to challenge a law that is

blatantly unconstitutional. and are willing to be led by an

octogenarian.

In Arkansas, official reaction seems to lJ~ that the

provision in the state's constitution has not been enforced in

recent years and therefore does not merit consideration for a

change. From their view, discriminatory law is permissible

as long as it is in form only and not in application. Form is,

however, very important. If the state can deny a section of its

population full rights on paper, it has set the tone for

discrimination on all other levels of daily life, both business

and personal, against that section by the general population.

States such as Arkansas know that they dare not enforce

such discriminatory provisions in their constitutions, since

the act of enforcement would give standing to a member of

the class discriminated against, to allow the courts to strike

it. A state creates a law, allows it to become vestigial, and

then claims that its vestigial character makes changing it

unnecessary and gives grounds for resisting that change.

Only those laws which are meritorious in their own right

and enforced or are enforceable should be on the books. If a

law is ceremonial only and is not enforced, what is the

purpose of its continued maintenance as a law? It is like an

official at a sporting event insisting on keeping a rule in the

rule book that is never enforced on the field of play and is

considered to have no bearing on the outcome thereof. Yet,

over and over again government entities argue for the reten-

continued onpage 24

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Fructidor (September) 11981

American Atheist

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front llagt l\tbitw

i n e ar t

man

a~ b tll

The news is chosen to demonstrate; month after month, the dead reactionary hand of religion. t dictates your habits, sexual

conduct, family size. It censures cinema, theater, television, even education. It dictates life values and lifestyles. Religion is poli-

tics and, always, the most authoritarian and reactionary politics. We editorialize our news to emphasize this thesis. Unlike any

other magazine or newspaper in the United States, we say so.

BAGEL AND FOULSMELL

Should an Atheist wonder who and what controls our foreign policy, it is not

necessary to look afar. The concept is that judeo/christianity is the bulwark

against Atheistic/Communism. Hence it is urgently important to keep the jewish

religion ensconced in Jerusalem, since this was the heritage source of christian-

ity. Therefore, it axiomatically follows that we must send $3 billion a year to '

Israel to keep a footing for judeo/christianity in Israel else the heretical muslims

and the gotterdammerung Communist/Atheists may move into that area.

It is no suprise therefore when the fanatical religious zealot who rules Israel

to the detriment of the non-believers who inhabit that nation suddenly decided

to bomb the ancient whore (Babylon) on the Pentecost. Using the outworn

holocaust theme Israeli planes destroyed Iraq's Tammuz Nuclear Center, which

now is admitted by all to have posed no threat to Israel.

The White House received notice of the attack three hours after the raid,

since Israel desired to save the shipment of the F-16s so that it could continue its

fight for lebensraum and for Drang noch Westen.

But, the real power was recognized when Prime Minister Bagel telephoned

Jerry Foulsmell three days later to explain the rationale behind his terrorist

raid, knowing that fundamentalist christians know and accept terrorism. The

call was to express Bagel's deep appreciation for the friendship of bible-believ-

ing christians in the United States. He wanted Foulsmell to explain to the

christian public (to hell with the Atheists, agnostics, humanists and sundry) the

reasons for the bombing. Foulsmell felt that the United States should be con-

gratulating Israel instead of condemning it and assu;ed him of the support of

bible-believing christians. Later Foulsmell strongly condemned the National

Council of Churches which had criticized Bagel after the unprovoked Israeli at-

tack.

The exchange was not done.

Menachem Bagel felt the need of sending an international telegram to Foul-

smell for the support he had given terrorism. The telegram read:

Dear Friend, Your statement was broadcast on Israeli radio and made a great

impression on all the people of the country. I am deeply grateful for your help

emanating from real friendship for Israel. God bless you for your incessant ef-

forts in the service of a just cause. Rabbi Schindler told me about your meeting

and I was happy to see real reconciliation between you. Your common stand in

love and courage will be of great importance in the future. Yours sincerely,

Menachem Begin.

The jewish attack against their semite brothers, Operation Babylon, was

scheduled three times. The Iraqi name for its atomic plant, Tammuz 17, is

incidentally the date of the beginning of a traditional fast, since Tammuz 17th is

the lunar date beginning of an old testament fast common to the traditions of

the muslim semites as well as the jewish semites.

In this case, one religious fanatic, Bagel, reached out to another, Foulsmell.

And it is patently obvious that if the reasonable persons in the United States and

in the world continue to maintain their silence in the .face of such gross idiocy,

it does not bode well for humankind.

TILL DEATH DO US PART

In July pursuant to Section 10(a)(2)

of the Federal Advisory Committees Act,

the eleventh meeting of the President's

Commission for the Study of Ethical

Problems in Medicine and Biomedical and

Behavioral Research was held in in Vir-

ginia.

The action was in part focused on a

draft report on the definition of death

including the recommendation of uni-

form statutes for all of the states of the

union.

At the session discussion of the Com-

mission to be reviewed were decisions to

forego life-sustaining therapy.

All of this indicates that the religious

community will flood the Commission

with its concepts while those persons of

the Atheist community who are unable to

attend these public meetings because of

the constraints of time and money are un-

heard.

,-

It is urgently important, therefore,

for you to see that your input is available

to the Comission and we suggest that you

write the Atheist viewpoint to the Com-

mission's office:

Commission for The Study of

Ethical Problems in Medicine and

Biomedical and Behavioral Research

Suite 555

2000 K Street, N. W.

Washington, D. C. 20006

Austin, Texas


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focus

o n ~tbrtsts

a n b w o n t t a k e t annncret

Second

Petersburg,

National Annual Picnic

Indiana Summer Solstice 11981

The Summer Solstice Picnic is held each year, about June 21st, which is usually the Summer Solstice, at the American Atheist

Museum imagined, created and achieved by lloyd Thoren, American Atheist extaordinaire. We salute you lloyd for your vision

and your dedication to the life supporting concepts of Atheism. We all thank you - and some of us love you - Mr. T.

Inside the museum lloyd, and Pam who is the Curator of the Museum, have focused attention on two slogans - one theistic,

one Atheistic. The former

Quia Credo Absurdum Est

translates to What is absurd is that which is believed; the latter

Damnant

Quod Non Intelligent affirms They condemn that which they do not understand. Outside the Museum the single sign which

has brought out more closet Atheists than any other' effort staunchly proclaims: If you cannot speak your mind, you are a.

slave.

Robin Eileen MurrayO'Hair had

just finished graduating from high

school the week before the national

Summer Solstice affair.

When the final scores came in

she ranked in the highest group

of national finalists for the National

Merit Scholarship Awards. Note

that big smile

With her, holding our youngest

Atheist Life Member - Jenifer Tho-

ren, is Gloria Tholen.

The day was beautiful. The at-

tendance was more than expected

and the traditional good time

was had by all.

Page 4

Fr uc tidor Sept embe r) 11 9R 1

Ralph Shirley, our in-house legal

consultant, printer, columnist and a

member of the Board of Directors

made it to the picnic this year -

and the Board of Directors semi-

annual meeting will from hence-

forth be held at the time of the

summer solstice at the American A-

theist Museum.

Henry Schmuck, the famous

Uncle Henry of the Michigan

chapter, who has held many elec-

tive offices there and who is also a

member of the Board of Directors

was in attendance. Henry is on

every picket line, everywhere with-

in driving distance of Detroit.

My how nicely they both say

Jeez for the camera

Ameri c an Ath eis t


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The atmosphere at the American Atheist Museum, which is

situated in the farm belt of southern Indiana, is one of down

home farm or country folk.

There is the big porch, with a swing hanging on chains, and

it is here that most of the intellectual exchanges take place.

It is here that the beer drinking goes on and here where the

first friendships are started. .

Always at these affairs, if the Murray-

O'Hairs attend, a few inspirational words

are expected.

Always the Murray-O'Hairsare happy

to do thei r duty.

, On the porch from left to right one

can see Jon Murray (in a dark shirt), then

in the foreground, Pam Thoren, the Dir-

ector of the American Atheist Museum,

Gerald Tholen, our Chapter Coordinator,

Madalyn Murray O'Hair, with her mouth

open, and lloyd Thoren, who had just

himself finished giving an amusing, warm-,

Iy appealing and informative welcome to

all. And on the porch steps, an old stal-

wart, Lillian Ramsden of Chicago.

The Museum is not air-conditioned and all of the American

Atheist staff members who come up from Austin, Texas,

for

the event are used to being spoiled rotten with air condition-

ing - since the whole state of Texas is air conditioned. There-

fore, most of the national office staff stay on the porch or in

the shade of the trees outdoors, cold beer in hand.

There is a little of the kid in everyone, and Gerald Thoten

demonstrates this on the see-saw swing. .-

Austin, Texas


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Earl Meyers, Chapter Director

for Eastern Missouri with Lynet-

te Longston of St. Louis and

Shirley Nelson, member of the

Board of ,Directors , s top to chat.

Page 6 Fructidor (September) 119RI

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With Atheists coming and going

it is difficult to obtain an official

picture, but each yftar we trv.,

By the time we reduced the pic-

ture to get it into the magazine we

could not recognize anyone but

that littlest Atheist, Jenifer, again ;

Uncle Henry grilled endless

stacks of sausages - and the good

odors hung over the entire enclave.

American Atheist


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Everyone is always glad to be at

an Atheist gathering. Only smiles

come in Here, Theo Kayes wears a

big one.

The rear view was apparently so

lovely to the cameraman that he

made certain we got it

Austin, Texas


Atheist

Tvshirts

abounded. Here

Bob Mangus, Detroit Chapter Direc-

tor, sports his red, white and blue

No prayer' in Government shirt.

The Summer Solstice is that time of the yea:i when the

number of daylight hours and the number of night hours are

equal. It is one of the four great moments of nature, shared

every year by all persons on earth - transcending any idea of

nation, sex, race or age.

It

is a moment when all humankind is

one. These four moments, set by the movement of the earth

around the sun and by the inclination of the earth have always

been marked and celebrated in every age of human existence

from time before memory.

The religious communities In each nation, in each time era,

have always claimed these days as related to events in the life

of their gods. What should be the celebration of the Summer

and Winter Solstices, acts of nature, have become the feast of a

saint and the birthdate of Christ. What should be merely

celebrated as the Vernal and Autumnal Equinoxes has become

also a saint's fete and the christian easter. We need to seize

these, the days of celebration of natural phenomena, and re-

store them to humankind and to their natural meaning

and that is the why of our Summer Solstice Picnic.

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THE FAITH OF

A RATIONALIST

When Itry todiscover what are the original sources of

my opinions, both practical and theoretical, I find that

most of them spring ultimately from admiration for two

qualities'- kindly feeling and veracity. To begin with

kindly feeling: most of the social and political evils of the

world arise through absence of sympathy and presence

of hatred, envy, or fear. Hostile feelings of this sort are

common between nations; at many times they have

existed between different classes or different creeds

within one nation; in many professions envy is an

obstacle to the recognition of Negroes, contempt for all

who are not white, have brought and are bringing

suffering to would-be oppressors as well as to those

whom they havesought to oppress. Everykind of hostile

action or feelinq provokes a reaction by.which it is

increased and so generates a progeny of violence-and

injustice which has a terrible vitality. This can only be

met by cultivating in ourselves and attempting to

generate in the young feelings of friendliness rather

than hostility, of well-wishing ratherthan malevolence,

and of cooperation rather than competition.

If I am asked Why doyou believe this? I should not

appeal to any supernatural authority, but only to the

general wish for happiness. A world full of hate is a

world full of sorrow. Each party, where there is mutual

hatred, hopesthat the other party will suffer, but this is

seldom the case. And even the most successful op-

pressors are filled with tear - slave-owners, for exam-

ple, have been obsessed with dread of a servile insur-

rection. ,From the point of view of worldly wisdom,

hostile feeling and limitation of sympathy arefolly. Their

fruits are war, death, oppression, and torture, not only

for their original victims but in the long run, also for

their perpetrators or their descendants. Whereas if we

could all learn to love our neighbors the world would

quickly become a paradise for us all.

Veracity, which I regard as second only to kindly

feeling, consists broadly in believing according to evi-

dence and not because a belief is comfortable or a

source of pleasure. In the absence of veracity, kindly

feeling will often be defeated byself-deception. It used

to be common for the rich to maintain either that it is.

pleasant to be poor or that poverty is the result of

shiftlessness. Some healthy people argue that all ill-

ness is self-indulgence. I have heard fox-hunters argue

that the fox likes being hunted. It is easy for those who

have exceptional power to persuade themselves that

the system bywhich they profit gives more happiness to

the under-dog than he would enjoy under a more just

system. And evenwhere noobvious bias is involved, it is

only by means of veracity that we can acquire the

scientific knowledge required tobr inq out our common

purposes. Consider how many cherished prejudices had

to be abandoned in the development of modern medi-

cine and hygiene. Totake adifferent kind of illustration:

how many wars would have been prevented if the side

which was ultimately defeated had formed a just

estimate of its prospects instead of one basedon conceit

and wish-fulfillment

Veracity, or love of truth, ISdefined byJohn Locke as

not entertaining any proposition with greater assur-

ance than the proofs it is built upon will warrant. This

definition is admirable in regard to all those matters as

to which proof may reasonably bedemanded. But since

proofs need premises, it is impossible to prove anything

unless some things are accepted without proof. We

must therefore ask ourselves. What sort of thing ISIt

reasonable to believe without proof? I should reply: The

facts of sense-experience and the principles of mathe-

matics and logic - including the inductive logic em-

ployed inscience. These are things which we can hardly

bring ourselves to doubt and as towhich there is a large

measure of agreement among mankind. But in matters

as to which men disagree, or as to which our own

convictions are wavering, we should look for proofs, or,

if proofs cannot be found, we should be content to

confess ignorance.

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There are some who hold that veracity should have

limitations. Some beliefs, they say, are both comforting

and morally beneficial, although it cannot be said that

there are valid scientific grounds for supposing them to

be true; these beliefs', they say, should not be critically

examined. Icannot myself admit such doctrine. Icannot

believe that mankind can be the better for shrinking

from the examination of this or that question. Nosound

morality can need t9 be based upon evasion, and a

happiness derived from beliefs not justified on any'

ground except their pleasantness is not a kind of

happiness that can be unreservedly admired.

These considerations apply especially to religious

beliefs. Most of us have been brought up to believe that

the universe owes its existence to an all-wise and all-

powerful Creator, whose purposes are beneficent even'

inwhich to us may seem evil. Ido not think it is right to

refuse to apply to this belief the kind of tests that we

should apply to one that touches our emotions less

intimately and profoundly. Is there any evidence of the

existence of such a

Bainq?

Undoubtedly belief in Him is

comforting and sometimes has some good moral effects

on character and behavior. But this is no evidence that

the belief is true. For my part, I think the belief lost

into a means of mass destruction. I can imagine a

sardonic demon producing us for his amusement, but I

cannot attribute to aBeing who is wise, beneficent, and

omnipotent the terrible weight of cruelty, suffering, and

ironic degradation of what is best that has marred the

history of man in increasing measure as he has become

more master of his fate.

There is a different and vaguer conception of cosmic

Purpose as not omnipotent but slowly working its way

throuqh a recalcitrant material. This is a more plausible

conception than that of a god who, though omnipotent

and loving, has deliberately produced beings sosubject

to suffering and cruelty as the majority of mankind. I do

not pretend to know that there is no such Purpose; my

knowledge of the universe is too limited. But I do say,

and I say with confidence, that the knowledge of other

human beings is also limited, and that no one can

adduce any good evidence that cosmic processes have

any purpose whatever. Our inadequate evidence, sofar

as it goes, tends in the opposite direction. It seems to

show that energy is being more and more evenly

distributed, while everything to which it is possible to

attribute value depends upon uneven distribution. Inthe

end, therefore, we should expect a dull uniformity, in

no supernatural reasons are needed to make men kind

and to prove that only through kindness can the human race

achieve happiness

whatever rationality It once possessed when it was which the universe would continue forever and ever

discovered that the earth was not the center of the without the occurrence of anything in the slightest

universe. Solong as it was thought that the sun and the degree interesting. I do not say that this will happen; I

planets and the stars revolved about the earth. it was sayonly that. on the basis of our present knowledge, it is

natural to suppose that the universe had a purpose the most plausible conjecture. ._

'connected with the earth, and, since man was what Immortality, if we could believe in it, would enable us

man most admired on the earth, this purpose was to shake off this gloom about the physical world. We

supposed to be embodied in man. But astronomy and should say that although our souls, during their sojourn

geology have chanqed all trus. The earth is a minor here on earth, are in bondage to matter and physical

planet of a minor star which is one of many millions of laws, they pass at death into an eternal world beyond

stars in a galaxy which is one of many millions of the empire of decay which science seems to reveal in

galaxies. Evenwithin the. life of our own planet man is the sensible world. But it is impossible to believe this

only a brief interlude. Non-human life existed

-for :

unless we think a human being consists of two parts

countless ages before man evolved. Man, even if he ~ soul and body - which are separable and can

doesnot commit scientific suicide will perish ultimately continue independently of each other. Unfortunately all

through failure of water or air or warmth. It isdifficult to the evidence is against this. The mind grows like the

believe that Omnipotence needed sovast asetting for so body; like the body it inherits charactersitics from both

small and transitory a result. parents;' it is affected by disease of the body and by

Apart from the minuteness and brevity of the human drugs; it is intimately connected with the brain. There is

species, Icannot feel that it isaworthy climax tosuch an .noscientific reason tosuppose that after death the mind

enormous prelude. There is a rather repulsive smug- soul acquires an independence of the brain which it

ness and self-complacency in the argumentthat man is never had in life. I do not pretend that this argument is

so splendid as to be evidence of infinite wisdom and conclusive, but it is all that we have to goon except the

infinite power in his Creator. Those who usethis kind of . siender evidence supplied by physical research.

reasoning always try to make us forget the Neros and' Many people fear that, without the theoretical beliefs

Attilas and Hitlers and the millions of mean poltroons to that I find myself compelled to reject, the ethical beliefs

whom such men owed their power. And even what is which I accept could not survive. They point to the

best in us is apt to lead to disaster. Religions that teach' growth of cruel systems opposed to Christianity. But

brotherly love have been used as an excuse for perse- these systems, which grew up in a Christian atmos-

cution, and our profoundest scientific insight is made -phere, could never havegrown up if either kindly feeling

Austin, Texas


Page 9


12/28

or veracity had been practiced; they are evil myths,

inspired by hate and without scientific support. Men

tend to have the beliefs that suit their passions. Cruel

men believe inacruel god and use their belief to excuse

cruelty. Only kindly menbelieve in akindly god, and they

would be kindly in any case. The reasons for the ethic

that. in common with many whose beliefs are more

orthodox, I wish to see prevail are derived from the

course of events in this world. We have seen a great

system of cruel falsehood, the Nazi system, lead a

nation to disaster at immense cost to its opponents. It is

not by such system that happiness is to be achieved;

even without the help of revelation it is not difficult to

see that human welfare requires a less ferocious ethic.

More and more people are becoming unable to accept

traditional beliefs. If they think that, apart from these

beliefs, there isnoreason for kindly behavior the results

may be needlessly unfortunate. That is why it is impor-

tant to show no supernatural reasons are needed to

make men kind and to prove that only through kindness

can the human race achieve happiness.

CAN MEN BE RATIONAL?

I am in the habit ofthinking of myself as a Rationalist;

and a Rationalist, I suppose, must be one who wishes

men to be rational. But in these days rationality has

received many hard knocks, sothat it is difficult to know

what one means by it, or whether, if that were known it

is something which human beings can achieve. The

question of the definition of rationality has two sides,

theoretical and practical: what isa rational opinion? and

what is rational conduct? Pragmatism emphasizes the

irrationality of opinion, and psycho-analysis empha-

sizes the irrationality of conduct. Both have led many

people tothe view that there is no such thing as an-ideal

rationality to which opinion and conduct might with

advantage conform. It would seem to follow that if you

and I hold different opinions, it is useless to appeal to

argument, or to seek the arbitrament of an impartial

outsider; there is nothing for us to do but to fight it out,

by the methods of rhetoric, advertisement, or warfare,

according to the degree of our financial and military

strength. Ibelieve such an outlook to bevery dangerous,

and in the long run, fatal to civilization. Ishall, therefore,

endeavour to show that the ideal of rationality remains

unaffected by the ideas that have been thought fatal to

it, and that it retains all the importance it was formerly

believed to have as guide to thought and life.

To beqin with rationality in opinion: I should define it

merely as the habit of taking account of afl relevant,

evidence in arriving at a belief. Where certainty is

unattainable, a rational man will give most weight tothe

most probable opinion, while retaining others, which

have an appreciable probability, in his mind as hypo-

theses which subsequent evidence may show to be

preferable. This, of course, assumes that it ispossible in

many cases to ascertain facts and probabilities by an

objective method - i.e.. a method which will lead any

two careful people to the same result. This is often

questioned. It is said by many that the only function of

intellect isto faci litate the satisfaction of the individual's

desires and needs. The Plebs Text-Books Committee, in

their

Outlines ofPsychology

(p.68), say:

The intellect is

above all things an instrument ofpartiality.

Its function

is to secure that those actions which are beneficial to

the individual or (he species shall be performed, and

that those actions which are less beneficial shall be

inhibited. (Italics in the originaL)

But the same authors, inthe same book (p. 123), state,

again in italics:

The Fai th of the Marxian differs

profoundly from religious faith: the latter is based only

on desire and tradition; the former is qrounded on the

scientific analysis of objective reality.

This seems

inconsistent with what they say about the intellect.

unless, indeed, they mean to suggest that it is not

intellect which has led them to adopt the Marxian faith.

Inany case, since they admit that scientific analysis of

objective reality is possible, they must admit that it is

possible to have opinions which are rational in an

objective sense.

More erudite authors who advocate an irrationalist

point of view, such as the praqmatist philosophers, are

not to be caught out soeasily. They maintain that there

is no such thing as objective fact to which our opinions

must conform if they are to be true. For them opinions

are merely weapons in the struggle for existence, and

those which help a man to survive are to be called

true. This view was prevalent in Japan in the sixth

century A.D., when Buddhism first reached that coun-

try. The Government, being in doubt as to the truth of

the new religion, ordered one of the courtiers to adopt it

experimentally; if he prospered more than t~e others,

the religion was to be adopted universally. this is the

method (with modifications to suit modern times) which

the pragmatists advocate in regard to all religious

controversies; and yet I have not heard of any who have

announced their conversion to the Jewish faith, al-

though it seems to lead to prosperity more rapidly than

any other.

In spite of the pragmatist's defi nition of truth,

however, he has always, in ordinary life, a quite

different standard for the less refined questions which

arise in practical affairs. A pragmatist on a jury in a

murder case will weigh the evidence exactly as any

other man will, whereas if he adopted his professed

criterion he ought to consider whom among the popula-

tion it would bemost profitable to hang. That man would

be,bydefinition, guilty of murder, since belief inhis guilt

would be more useful, and therefore more true, than

belief in the guilt' of anyone else. I am afraid such

;,.

If rationality I s hould define

as the habit of taking account of all relevant

evidence in

arriving at a belief

Page IO

Fructidor (September) 11981 American Atheist

I Y


13/28

practical pragmatism does sometimes occur.; I have

heard of frame-ups in America and Russia which

answered to this description. But in such cases all

possible efforts after concealment are made, and if they

fail there is a scandal. This effort after concealment

shows that even policemen believe in objective truth in

the case of a criminal trial. It is this kind of objective

truth - avery mundane and pedestrian affair - that is

sought in science. It is this kind also that is sought in

religion so 10nQas people hope to find it. It is only when

people have given up the hope of proving that religion is

true in a straightforward sense that they set to work to

prove that it is true in some newfangled sense. It may

be laid down broadly that irrationalism, i.e. disbelief in

objective fact arises almost always from the desire t}

assert something for which there is no evidence, or to

deny something for which there is very good evidence.

But the belief in objective fact always persists as

regards particular practical questions, such as invest-

ments or engaging servants. And iffact can be made the

test of truth of our beliefs anywhere, it should bethe test

everywhere, leading to agnosticism wherever it cannot

be applied. .

It is only when people have

given up proving relig ion true in

a straigh tforward sense that

they set to work to prove it

tru e in some new fangled

sense. -,

The above considerations are, of course, very in-

adequate to their theme. The question of the objectivity

of fact has been rendered difficult by the obfuscations

of philosophers, with which I have attempted to deal

elsewhere in a more thoroughgoing fashion. For the

present I shall assume that there are facts, that some

facts can be known, and that in regard to certain others

adegree of probability can be ascertained in relation to

- facts which can be known. Our beliefs are however,

often contrary to fact; even when we only hold that

something is probable on the evidence, it may be that

we ,ought to hold it to be improbable on the same

evidence. The theoretical part of rationality, then, will

consist in basing our beliefs as regards matters of fact

upon evidence rather th~J,lupon wishes, prejudices, or

traditions. According to the subject-matter, a rational

man will be the same as one who isjudicial or one who

is scientific.

There are some who think that psycho-analysis has

shown the impossibility of being rational in our beliefs,

by pointing out the strange and almost lunatic origin of

many people's cherished convictions. I have avery high

respect for psycho-analysis, and I believe thatitcan be

enormously useful. But the popular mind has somewhat

Thequestion of the

objectivity of fact has been

rendered difficult by the

obfuscations of philosophers

.Iost sight of the purpose which has mainly inspired

Freud and his followers. Their method is primarily one.of .

therapeutics, away of curing hysteria and various kinds

of insanity. During the war psycho-analysis proved to be

far the most potent treatment for war-neuroses. Ri,

vers's Instinct and the Unconscious which is largel)'

based upon experience of shell-shock patients, gives

abeautiful analysis of the morbid effects of fear when it .

cannot be straightforwardly indulged. These effects, of

course, are largely non-intellectual; they include var-

ious kinds of paralysis, and all sorts of apparently

physical ailments. With these, for the moment, weare

not concerned; it is intellectual derangements that form

our theme. It is found that many of the delusions of

lunatics result from instinctive obstructions, and can be

cured by purely mental means - i.e. by making the

patient bring to mind facts of which he had repressed

the memory. This kind of treatment, and the outlook

which inspires it, pre-suppose an ideal of sanity, from

which the patient has departed, and to which heis to be

brought back by making him conscious of all the

relevant facts, including those which he most wishes to

forget. This isthe exact opposite of those Whoonly know

that psychoanalysis has shown the prevalence of ir-

rational beliefs, and who forget or ignore that

-its

purpose is to diminish this prevalence by a definite

method of medical treatment. A closely similar method

can cure the irrationalities of those wfio are not re-

cognized lunatics, provided they will submit to treat-

ment by a practitioner free from their delusions. Presi-

dents, Cabinet Ministers, and Eminent Persons, how-

ever, seldom fulfill this condition, and therefore r.emain

uncured.

So far, we have been considering only the theoretical

side of rationality. The practical side, to which we must

now turn our attention, is more difficult. Differences of

opinion on practical questions spring from two sources:

first, differences between the desires of the disputants; .

secondly differences in their estimates of the means of -.

realizing their desires. Differences of the second kind

'are really theoretical, and only derivatively practical. For

example, some authorities hold that our first line of

defence should consist of battleships, others that it

should consist of aeroplanes. Here there is no dif-

terenceas regards the end proposed, namely, national

defence, but only as to the means. The arqurnent can

therefore be conducted in a purely scientific manner,

since the disagreement which causes the dispute is

only as to facts, present or future, certain or probable. To

all such cases the kind of rationality which I called

theoretical applies,. in spite of the fact that a practical

Austin, Texas Fructidor (September) 11981

Page 11-


14/28

issue is involved.

There is however, in many cases which appear to

come under this head a complication which is very

important in pr

actrce.

A man who

desrr

es to act In a

certain way will persuade himself that by so acting he

will achieve some end which he considers good, even

when. if he had nosuch desire. he would see no reason

for such abelief. And he will judge quite differently as to

matters of fact and as to probabilities from the way in

which a man with contrary desires will judge. Gamb-

lers, as everyone knows. are full of irrational beliefs as

tosystems which must lead them to win inthe long run.

People who take an interest in politics persuade them-

selves that the leaders of their party would never be

guilty of the knavish tricks practised by opposing poli-

ticians. Men who like administration think that it is good

for the populace to be treated like a herd of sheep. men

who like tobacco say that it soothes the nerves, and men

who like alcohol say that it stimulates wit. The bias

produced by such causes falsifies men's judgments as

to facts in a way which is very hard to avoid. Even a

learned scientific article about the effects of alcohol on

the nervous system will generally betray by internal

evidence whether the author is or not a teetotaller; in

either case he has atendency to seethe facts inthe way

that would justify his own practice. In politics and

religion such considerations become very important.

Most men think that in framing their political opinions

they are actuated by desire for the public good; but nine

times out of ten a man's politics can be predicted from

the way in which he makes his living. This has led some

people to maintain, and many more to believe practi-

cally. that in such matters it is impossible to be ob-

jective. and that no method is possible except a tuq=of-

war between classes with opposite bias

It is just in such cases, however. that psycho-

analysis is particularly useful, since it enables men to

become aware of a bias wrucn has rutherto been

unconscious. It gives a technique for seeing ourselves

as others see us. and a reason for supposing that this

view of ourselves is less unjust than we are inclined to

think. Combined with atraining in the scientific outlook.

this method could. if it were widely taught. enable

people to be infinitely more rational than they are at

present as regards all their beliefs about matters of fact.

and about the probable effect of any proposed action.

And if men did not disagree about such matters, the

disagreements which might survive would almost cer-

tainty be found capable of amicable adjustment.

There remains. however, a residuum which cannot be

treated by purely intellectual methods. The desires of

one man do not by any means harmonize completely

with those of another. Two competitors on the Stock

Exchange might be in complete agreement as to what

would be the effect of this or that action, but this would

not produce practical harmony. since each wishes to

grow rich at the expense of the other. Yet even here

rationality is capable of preventing most of the harm

that might otherwise occur. We call a man irrational

when he acts in a passion, when he cuts off his nose to

spite his face. He is irrational because he forgets that, by

indulging the desire which he happens to feel most

strongly at the moment, he will thwart other desires

which in the long run are more important to him. If men

were rational, they would take a more correct view of

their own interest than they doat present; and if all men

acted from enlightened self-interest the world would be

a paradise in comparison with what it is. I do not

maintain that there is nothing better than self-interest

as amotive to action; but Ido maintain that self-interest.

like altruism. is better when it is enlightened than when

it is unenlightened. In an ordered community it ISvery

rarely to a man's interest to do anything which is very

harmful to others. The less rational a man is, the oftener

he will fail to perceive how what injures others also

injures him, because hatred or envy will blind him.

Therefore, although I do not pretend that enlightened

self-interest isthe highest morality, Ido mantain that. if

it became common, it would make the world an im-

measurably better place than it is.

Rationality in practice may be defined as the habit of

remembering all our relevant desires, and not only the

one which happens at the moment to be strongest. Like

rationality in opinion, it is a matter of degree. Complete

rationality is nodoubt an unattainable ideal, but so long

as we continue to classify some men as luoatics it IS

clear that we think some men more rational Ulan others.

I believe that all solid progress In the world consists of

an increase in rationality, both practical and theoretical.

To preach an altruistic morality appears to me some-

what useless, because it will appeal ony to those who

already have altruistic desires. But to preach rationality

is somewhat different. since rationality helps us to

realize our own desires on the whole, whatever they

may be. A man is rational in proportion as his intelli-

gence informs and controls his desires. Ibelieve that the

control of our acts by our intelligence is ultimately what

is of most importance, and what alone will mi'l'kesocial

life remain possible as science increases the means at

our disposal for injuring each other. Education. the

press, politics, religion - in aword, all the great forces

in the world - are at present on the side of irrationality;

they are in the hands of men who flatter King Demos in

order to lead him astray. The remedy does not lie in

anything heroically cataclysmic, but in the efforts of

individuals towards a more sane and balanced view of

our relations to our neighbours and to the world. It is to

intelligence, increasingly widespread, that we must

look for the solution of the ills from which our worlrl is

. suffering. . ~

rom the American Atheist Bookstore ...

AN A THEIST S BERTRAND RUSSELL

(Edited by Jon G_Murray)

Six essays for beginners, 50 pp. __.. $3.29

-AM I AN ATHEIST OR AN AGNOSTIC?

Bertrand Russell

32 pp _ _ _._ __ __. $3.00

P. O. Box 2111..Austi~, TX 78768

\

i

Page 12


American Atheist


15/28

This last phrase was the only one normally inflected. The

talk was not conversation but acloud of sound much as asquid

squirts ink, keeping the enemy at bay, and it had the

hilariously artificial quality of novice actors in a bad high-

school play, overemphasizing every word that seemed signifi-

cant in the script - SPIRitual , BIBLE , CHRIStian .

T H E A T H E IS T T T H E S U P P E R T L E James E .Brodhead

THE VISIBLE ATHEIST

The scene would have warmed Jerry FoolweWs heart - a

vignette of all-white family suburbia right out of.the Fatuous

Fifties. Open house had Just ended at the nearby Junior high

school, and from the shopping center ice cream store, light

and laughter streamed out into the warm spring night. A

giggle of -teen-agers huddled in the rear. Near the front, a

pleasant blonde woman ordered cones for her two. boys,

talking over her shoulder to a neat couple seated against the

wall. The man and his wife were in their 30s, but the pursy,

pouchy look about the corners of her mouth, and his rimless

spectacles and sleeked-back short hair suggested premature

middle age, a pair of American Gothic apprentices.

Everyone was chatting and chuckling quietly a'sDad came

through the door with his two sons, the seventh-grader and

the ninth-grader. Dad hardly merited a second glance, being

impeccably togged out in Suburbia Informal - a polo shirt,

jeans and running shoes, the whole ensemble topped by one

of those visored nylon caps with a cloth emblem on the front.

Friendly nods and smiles all around, as Dad drifted closer to

the counter and ordered cones for his boys. The blonde

woman smiled, made room for him at the cash register, and

exchanged some commonplace pleasantry with him about

children and icecream. Her glance strayed up to the emblem

on Dad's cap. Her eyes grew round, she turned in panicky

embarrassment to the seated couple. Their eyes flicked over

Dad's cap, and suddenly the three of them - American

Gothics and blonde - burst into nearly hysterical chatter.

They're doing much better in public school, cried the

blonde woman, ostentatiously turning her back on Dad and

moving closer to the neat couple. But I miss the spiritual

guidance of their old school---

Yes, but they get that in Sunday school, shrilled the old-

young wife, and

we->

Thank god for Sunday school, chattered the young-old

husband, because we---

-:-so wonderful with the ki---

---our class won the Bible->-

---portant that they have reliq->-

---said it's our Christian duty to->-

---can teach right thinking and rnoral->-


16/28

The more times thst the word Jesus , or Morality , or

Moral Msjority csn be plsced in front of the public via all

medi.

the quicker they will begin tobelieve in that morality

of Jilsusand the Msjorityl We must play the same word

recognition game with the word Atheist . That takes money.

(yet). A very few are hostile or embarrassed, fewer still are

pleased and eager for more information, and everyone else

seems extremely interested in discovering that there is a

viable, vital organization of American Atheists.

Absolutely. I send all I can spare, but that isn't enough.

There is another thing I can do, I realized, and that's to place

the name of American Atheists infront of the public by myself.

A trip to a sporting-goods. store brought back two light-blue

adjustable caps (one for me, one for Will); and an hour with My

Best Friend's sewing basket and some dark-blue thread to

mat~h the patch produced exactly what we needed. The caps

arouse responses that the lapel pin and pendant never could

The Publication list offers the patch free with each member-

ship application accompanied by a donation. It's worth a lot

more than that. If you're already a member, why not order a

handful at a dollar apiece, for your family and friends? The

light, inexpensive sport cap is probably the best way to display

the patch, since you can wear it with any informal clothes,

summer or winter. Adolescents, always eager epeter les

bourgeois

(or more colloquially, to shake up the straights), are

often admiring and eager to spread the message. ~

ON OUR WAY

Ignatz Sahula- Dycke

ALL FOR THE TAKE

It'shigh time in this period of our

national existence that we noted the

freshly bubbling ferment of public

opinion that shapes, if nothing else,

our day to day outlook and conduct.

Too, despite appearances, it's reas-

suring to see that the public con-

sensus is having little effect upon our

determination to stand ideologically

united in the current crisis. Let's hope

it means that the country isn't gping

to let itself be' dictated to, by the

evangelistic saviors of whom there

are three or four times asmany trying

to divide us as were attempting it

twenty years ago. Every generation

produces its quota of such self-

elected crusaders for morality who

tell Us how in a vision GA WD

appeared before them and bade them

go out and spread the great good

news of christ's suffering and dying

ori the cross for our salvation. Just

do as I say each of them tells us.

There's nothing about any reli-

gion; faith, or belief so harmful that

an equal measure of good old Athe-

ism wouldn't straighten out. Atheism

is 80all-fired sane and sensible it can

in no time to speak of transmute a

cringing and snivelingworshiper into

a mentally respectable specimen of

humanity, into a personage whomno

Page 14

amount of fantasying about angels,

ghosts, gods or demons will do any

harm. The Atheist's outlook is clear

and free of fear; Atheists are sane.

They know that belief of claims such

as that Moses had a talking acquaint-

ance with jehovah, or Mohammed

with allah, or that prostration before

a construct hung with a facsimile ofa

tortured human cadaver is going to

save you from harm and admit you to

heaven is nothing but pure patho-

genic daffiness nuttier than a fruit-

cake. Don't kid yourself into think-

ing that minds which run that way

are normal just because most peo-

ple's minds do. They've beeri

switched onto that track by the

millions of clerics, dervishes, proph-

ets and other holy men who propa-

gate It -lor the money InI t that here

in our United States runs into count-

less millions of dollars, and provides

those who direct it with a life of ease

and power equaling that of any

tycoon who ever lived.

Of course taking advantage of the

public's gullibility this way ismorally

reprehensible, even criminal; but

because it's condoned, and ISN'T

ILLEGAL, is universally practiced

as a business that here in our USA

now ranks in terms of receipts some-


where among the top ten. In this

milieu, escaping public notice is that

the American people's current addic-

tion to religion's traditional dogma-

tism deprives our public treasuries of

tax monies in TWO ways. First, the

people who support religion fiscally

are authorized to deduct their con-

tributions from their gross income;

and, second, also untaxed is this

enormous sum received each year by

the sundry churches. So much for

this tremendous waste of fiscal mus-

cle which religionary addiction actu-

ally represents.

Though most all of us know that

theology is nothing but an impres-

sive word for the lying with which

religionary nabobs have been bam-

boozling humanity since times im-

memorial, the age of electronics has

beyond any doubt complicated what,

before the onset of radio and tele-

vision, was a commonplace activity

within mankind. The really alarming

facet in this new situation is that

'electronics has enabled anyone at all,

who has the wherewithal to buy time

on radio and television, to hawk his

wares in anyone of the ways devised

for fleecing the gullible populace. No

matter how ridiculous the message,

the claims,or the subject being thus

American Atheist


17/28

disseminated, it is permitted and to a

large extent protected by a laissez

faire interpretation of Article I of our

Bill of Rights.

As a consequence, evangelists,

preachers, and self-proclaimed proph-

ets of various kinds - especially

those with followings amassed. I;>y

appeals to the least informed and

most reactionary stratum of the

existing social order - have attained

a measure of power so great that they

with impunity are instructing many

members of our Congress how each

is to vote. Jefferson said long ago

that No nation is permitted to live in

ignorance with impunity. More

than a truth-fraught statement, these

words constitute a warning we'd

better take to heart before it is too

late for us to control the electonic

preachers, of whom nearly all were

driven into an obsession with riches

by the avarice, the greed, and envies

born of the penury that's common in

the backwoods and crossroads settle-

ments whence most of them came

after they heard of the never-empty

trough.

Our good shepherds Although

this is what they imagine themselves

to be we must face the unpleasant

fact that they're really the children of

our own spawning. We brought them

into our world, into life in it, because

we to this day want nannies like them

around to tell us not to be afraid of

dying and that we - if we'll only be

good girls and boys and believe all

they tell us about Jesus - will live

forever in heaven. Can anyone blame

them for hanging on? How many of

us have quit listening to the words

we've put in their mouth? And all for

our own selfish mollification and

insulation against our childishly fool-

ish fear of extinction - a fear that

lurks in every organism.

Within the limits circumscribed by .

his own experience, the human

creature can employ his imagination

for disclosing cogent answers to

divers cryptic questions about his

racial past. But only to the extent

enscoped by the empirics of his

native curiosity is he qualified to

speculate how he himself would

respond were he, in similar straits, to

have played the same part as his

ancestors. When we face historic

puzzles that must be analyzed before

Austin, Texas

understood, no twelve-year old

would be of much help; not even after

being informed about every circum-

stance prevailing during a given

period in the past. For instance, he

couldn't even give us more than an

inkling about the behavior of his

parents - why they at such and such

a time comported themselves as they

did.

The child is unequal to the task

because in his own short life he hasn't

dealt with circumstantial pressures

such as his progenitors had to face

and overcome. The child is too young

to have found out that experience is

indispensable for an understanding

of life's whimsies. He can't know that

the raw cruelty of existence makes

anything tortured to death a danger-

ous subject of contemplation. When

we consider that christian children

are told as early as at four and five

about the sufferings of Jesus, we can

understand why not even a child of

twelve (or an adult of like I.Q.)

realizes the beastly consequences to

his life of having been taught that a

cross hung with a replica of a

tortured human cadaver is a sacred

object and a fit adjunct of worship.

So, what can we expect of people so

reared? Doesn't their training ac-

count for much that now perplexes

the globe?

Much like the ingenuous tot, the

run-of-the-mill preacher - more or

less insulated from worries such as

beset the average human - is experi-

entially unqualified to advise people

how they should live. His stock in

trade is a patois of biblistic blabbings

and homilies. When a crisis threatens

his flock he props this platitudinous

outflow with the promise that the

faithful need have no fear because all

sufferi.ng (as said the pope during his

recent meanderings in Micronesia) is

a part of god's ineffable plan. Encour-

aging

bloke. iisn t

he? Evangelism has

in recent days made a few temporary

gains. and disproportionately prof-

ited by it for two reasons. First,

because religious belief requires mini-

mum effort and promises to bring

back the good old days now forever

gone; and Second, because religion's

preachers assure their constituents

that their staunch trust - in their

father god together with regular

tithing - is all it takes to secure them


V

heaven's protection while alive and,

come death, their resurrection and

existence in paradise. Pure flummery

on both counts.

Here let's not forget that the pen-

dulum as ever swings to and fro. The

topmost minds of all nations and

races of our globe have for many

centuries been advising us that no

better antidote exists for religious

flummery than antitheism. Were

anything to rank abit higher, it could

be only outright Atheism of our

American kind, supporting the civil

rights of all the citizens of these

United States of America. ~

NON TION IS PERMITTE

TO L IV E IN IG NORANCE

W IT H I M P U N I T Y T J E F F E R S O N

Page 15


18/28

Fred Woodworth

liFE IN A THEOCRACY

To the wilds of Arizona and Utah came the religious zealots of

the late nineteenth century. Bands of Mormons, trundling their

possessions in covered wagons to the westernpart of what is now

the United States, settled in the high mountain country away from

the prying eyes of the world, and formed clannish towns of large

families with deep-lying traits of pa riarchyand suspicion of

outsiders. In isolation for decades, some of these communities

retained virtually complete religious purity through the nineteen

sixties, resisting contamination by secular civilization's books,

schools, or ideas. Here the will of the LDS Church ruled, through

the moral policeman, the censor, the propagandist, and even the

night-raider, with the ranks of the faithful constantly swelled in

giant polygamous families where the word of the father was stern

Law. .

Books and articles about the e Mormons usually stress their

self-reliance, their preparedness for emergency with stores offood,

and their retreat from religious intolerance in the rest of the

Christian world. But little is said of their own violent intolerance to

others or the authoritarian nature of their church which, even in its

expressed concern with preparedness by its people, appears more

'preoccupied with insuring that it as an institution continues to

exist, than 'with acting out of humanitarianism,

Since the most often heard statement about the Mormons has to

do with their alleged rejection of religious intolerance, a glance at

this people-must linger first on its own treatment ofthose who do

not belong to the LDS religion. And we should examine the

QUALITY of life.in the Mormon theocracy top, because without

freedom .c-individual self-determination - for all their stores of

food and busy activity they are no better than acolony of ants. As a

typical LDS community, let's visit the small town of Morrnonville,

in the mountains above Arizona's Mogollon Rim.just north of the

Fort Apache Indian reservation.

Mormonville in 1957 had a population of about 850, nearly

every single one of whom was a member of the LDS Church. Every

teacher at the local school was a Mormon,

.as

were all town

officials, policemen, bank officers, postal workers and even the

doctor. If-you wanted to buy a magazine, you bought it from the

Mormon who owned the newsstand, and if you needed gas for your

car, you made a trip to a Mormon-owned service station. Now this

may not appear at first too surprising, but what makes such

unanimity somewhat odd in this instance is the fact that Mormon-

ville lay squarely on a major transcontinental highway, U.S. 60,

which in fact formed the main street of the town. Surrounded by

attractive To re st land, transfixed by a busy road that carried people

from every part of the country, Mormonville nonetheless kept its

sectarian character, and even by 1964, when the population had

grown to above 2,000, there were still only two or three non-

Mormon families in town.

One way the latter-day saints (this is what they call themselves)

discouraged outsiders was by stopping other religions from coming

in. When baptists attempted to build a hall on property they had

obtained just outside of town, in the late '50s, the construction site

was repeatedly visited by thieves and vandals, and some of the

original proponents of the church ended up leaving the region.

While the baptis ts did manage to complete their project eventually, .

it took them several years, and even when finished, the church had

to collect its congregation from farms and outposts scattered far

throughout the countryside. .

Page 16

Incoming busmess establishments found it hard to get bank

loans if they weren't Mormons, unless credit was extended long

enough to set up a business, after which it could be maneuvered

into the hands of an authentic Mormon. The local radio station,

started by an outsider with cash borrowed from the town bank, was

made the subject of a campaign to bankrupt it soon after it went on

the air, so that members of the church could repossess it and turn it

completely to Mormon interests. Although the station survived

after the owner illegally boosted his power output in order to be

able to reach non-Mormon communities some miles away. vicious

sabotage and violence were leveled against the installation by the

Mormon populace after the station began running preaching

shows featuring methodist, baptist, and holy roller ministers.

Telephone and power lines to the station were cut in the night with

an axe after a methodist preacher challenged Mormons to an

on-the-air debate about doctrines. Technicians were shot at while

on the job, and announcers were made objects of terror campaigns.

One young non-Mormon who lived in the town was followed to

work most mornings by a policeman who drummed up traffic

tickets against him as the two-car caravan moved through the

empty streets. Moving violations resulted not only in fines but

in

higher insurance rates, all of which tended to discourage the n011-

Mormon resident. (One ticket cited him for traveling at 26 miles

per hour in a 25 m.p.h. zone.)

Meanwhile, in the public schools, Mormon teachers who were

relatives of the Mormon principal showed Mormon films on his

tory of the LDS Church in the classroom, dismissed students early

when their stake or church ward was conducting some activity,

and gave lectures on topics peculiar to Mormons' beliefs, such as

diatr ibes against Coca-Cola. Coke was firmly claimed to have

properties of removing shellac from old furniture, so think what it

must do to your stomach. A beefsteak submerged in a bucket of

Coke for a week, one teacher declared, would rot away into pieces.

One pupil inquired what effect a bucket of WATER would have on

a similar steak over a week's time, whereupon the teacher visited

the lad's parents to urge that he be prohibited from reading so

much.

School activities like graduations were usually held not in public

school buildings, but actually in the Mormon church itself, over

the protest of an occasional non-'saint'. In 1964 one high-school

student circulated a petition to gather signatures of those opposed

to holding grad uation ceremonies in the church, but he managed to

collect only three names, one being later erased by its owner, a

Japanese exchange student from Tokyo who had qualms after

pondering the fact that a Mormon family had sponsored his stay in

the U:S. following a Mormon missionary's marriage in Japan to

his sister. Foreseeing possible ramifications to his signature's

appearance on such a document, he asked to have it obliterated,

although, as he explained at the time, I'm not a Mormon, I'm a

Buddhist, but I g o to church because the family I stay with expects

me to. Frightened by even this minuscule show of resistance and

disagreement, school officials - remember. this was a PUBLIC

school- held a special assembly for Mormon students only, which

the few non-Mormons were barred from attending, and decided to

proceed anyway with plans to hold graduation in the main hall of

the local church.

continued on page 23


.American Atheist


19/28

N TURE S W Y

Electing candidates in the U.S. has become, as the

expression goes, a real 'fun thing.' Certainly everyone will

agree that our political conventions, complete with hats,

horns and confetti, are some of the most gala extravaganzas

on Earth. Considering that these wild displays follow closely

on the heels of months of campaign theatrics, how can

anyone be~other than caught up in the carnival-like atmo-

sphere of it all.

It therefore seems quite understandable that we generally

wind up selecting ex-movie actors or 'golden-throated'

orators rather than sober studious business persons. After

all - wouldn't it be a shame to waste all the 'B-movie' stage

presence offered up by the multitudes of office seeking

professional smile makers? Yes, I'm afraid the

Jeffersonian image is dead Serious politicking has gone the

way of all passing things.

Along with the phasing out of the electoral processes

several otherchanges might be noted. Candidates nowadays

are much more capable of delivering long-winded speeches

than were their earlier counterparts. It used to be that when

a senatorial hopeful had something to say, he'd come right

out with it. How unimaginative Hell, I 've heard Nixon talk

for hours and still not tip his hand as to what he really

intended. Perhaps it has become the anxious anticipation of

trying to grasp some idea of what candidates are talking

about that really stirs the voters' blood today. Or maybe

we're just intrigued in a childlike manner by the promise of

endless social 'goodies' during the days prior ry election.

And of course, a good old down and dirty mudslinging fest

has great appeal in more recent times. It's not at all like the

bygone days when a public slur or personal insult was likely

to initiate a duel of honor. No sir - we're too 'civilized' for

that now Catcalling is the modern name of the game.

So, after the wild fever-pitched pace of the campaigning,

it seems only fitting that we should top it off with a week-

long convention party. The only problem with this new

'high-timing' way of political life is that every party is

followed by its own 'morning after.' Six months after

election time, when the bleary-eyed voters begin to recover,

they always find that they've 'hung another one on.' Our

social hangovers are always the same: unemployment,

inflation, dishonesty in office, etc. Yet the promise-

intoxicated mind of the gullible voter stands ever ready for

the next party: And so the ongoing saga of uninformed

voters stays with us. We are too easily fooled by the

'minstrels' who have infested our political system.

A case in point was called to my attention by my own dear

sister, Beverly Sims. Beverly is a very conscientious and

intelligent person, and I am indebted to her for sending me

two letter copies recently. Her evaluation of our misguided

political practices is masterful, and I would like to share with

you her appraisal of a particular 'political action committee.'

Austin, Texas

The first letter I shall call the 'apple pie patriotic pitch letter.

It goes as follows:

ALAMO POLITICAL ACTION COMMITTEE

Post Office Drawer 26547

Austin, Texas 78755

June 5, 1981

Dear Republican Official:

Senator Roger Staubach

As an official of the Republican Party, you know

that Roger may be the only candidate who can win the

Senate race in Texas in 1982. He is known and

respected by Texans of both parties as a man devoted

to the preservation of the family, the restoration of

moral principles and the rebuilding of America's

military defenses.

Roger Staubach does not think that his name

recognition is a qualification for political office and

neither do I. I do think his character and his principles

mark him as a man who is qualified for public trust.

We are fortunate to have a man of his calibre who is

widely known and can be elected.

Upon his graduation from the U.S. Naval Academy,

Roger could have resigned his commission and started

playing immediately for the Dallas Cowboys. At high

personal cost he chose to honor his committment [sic]

to his country and served his full four years including a

year in war-torn Vietnam.

Roger knew his duty and he accepted it without

complaint or reluctance.

Some people feel that Roger will not seek the

Republican nomination for the Senate from Texas, I

know though that if you and I demonstrate the true

strength of the respect and admiration Texans have for

Roger as a man of principle and conviction, he will

again accept his call to duty. Roger Staubach in the

United States Senate We can make it happen

The Staubach campaign will be the most interesting

and closely watched race in the nation in 1982. Our

candidate will hold high the flag of limited govern-

ment, economic sanity, strong national defense and

the conservative principles you and I share.

Roger Staubach will run if you and I do what is

required of us. All that is necessary is to give our fellow

Texans a chance to voice their support. Texans know

Roger Staubach as a leader, as a man and as a

concerned citizen. Now is the time for Alamo PAC's

Draft Staubach Committee to show Roger how strong

his support is and the deep committment [sic] Texans


Page 17


20/28

have for the principles he represents.

For Roger Staubach to take his seat in the United

States Senate you must make you [sic] voice heard

now. We would be honored for vou to join the growing

. number of distinguished Texans as a member of the

Draft Staubach Steering Committee. You have the

knowledge and expertise we need now to call Roger to

duty. .

It l~ vital that you complete the Invitation Accep-

tance I have enclosed and rush it to me here in Austin.

Let us not let this rare opportunity pass us by. I hope to

hear from you by return mail.

Sincerely,

James Meadows, Political Director

JM/kgl

P.S. the work we do now, inadvance of the 1982

campaign, will give us an opportunity to help elect

other conservatives to the House and Senate even if

Roger does not run. We can't lose:

Did you note the way the word 'conservative' was

innocently snuggled in with 'the flag,' 'economic sanity,'

'national defense,' etc. Aren't they clever? A more appro-

priate political definition for our ongoing brand of ultra-

conservatism is FASCISM.

Now we come to the good part of this little story; my

sister's reply to the above malarkey.

Mr. James Meadows

Alamo Political Action Committee

P. O. Drawer 26547

Austin, Texas 78755

Dear Mr. Meadows,

Received your letter of June 5, regarding the

proposed candidacy of Roger Staubach for the United

States Senate. How interesting.

Sorry I cannot help you. I am currently Chairperson

of the. Draft Dandy Don Meredith for the United

States Senate Steering Committee. We of the

DDDMFTUSSS Committee believe Dandy Don is a

far better qualified candidate. Granted, both were

highly esteemed Dallas Cowboy quarterbacks, and

both are great guys. We, however, like Dandy Dons

Lipton Tea Lover commercials a lot better than

Roger's Rolaids commercials. Dandy Don is ob-

viously more intellectual. He knows relief is

not

spelled R-O-L-A-I-D-S Also, Dandy Don is cer-

tainlya much better, more experienced actor, and we

all -know acting talent is a paramount quality for

seeking election to higher office these days

If the Draft Dandy Don Committee proves unsuc-

cessful, I am also Co-Chairperson of the We Want

Willie Nelson for the United States Congress Steering

Committee. Not only can Willie act, he can sing He

also has the good ole boy vote hands down What a

candidate Enthusiasm is high in the WWWNFTUSCS

Committee

Again, sorry I cannot help you with the Draft

Staubach Steering Committee, but I'm sure you can

see the problem.

Sincerely,

Beverly Sims

P.S. Hooray for Show Biz

I harbor no animosity toward Roger Staubach. Indeed, I

think that Roger is one of the finest athletes of all time.

However, when I vote for a senatorial candidate it will be

because I know that he is knowledgeable in the business of

spending MY tax dollars wisely - not because of his/ her

physical prowess. It will be beca use he she conscientiously

studies our foreign involvement and desires to keep

America's nose clean with regard to other nations and

peoples. It will NOT be because he/ she was perhaps

outstanding in other non-related fields.

It would be comforting indeed if, for one time in my life, I

could feel that we were not playing at politics ~ but that we

were actually being serious about what is going on in

America. I'm convinced that we will only achieve that end

when we can have, as an alternate choice, a good American

Atheist candidate who will have the guts to tell the likes of

Jerry Falwell to go In his own mythological hell Fascism is

not my bag .... ~

OINS

Three coins in the fountain -

Which one will the fountain bless?

Empty words of the mystic fool

Bound by his idleness

Better the sparkling fountain's flow

Would quench the thirsty fool

Who throws the price of a poor man's bread

On the floor of this lavish pool

Tempting coins in the sha

american atheist magazine sep 1981

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