The Necessity of Atheism Part 6

A group of these sufferers is shown to the Martian, and the normal course of this disease is explained. This time all he can do is to protest that he firmly a.s.serts that not one of our savage chiefs, even were he of the most primitive tribe, of the cruelest imagination, of the most base and insane nature, would nor could conceive of such torture as the Loving Father conceived when he decided upon cancer as a visitation for our sins. The roasting of a witch alive is but a mere trifle compared to the long-drawn-out agony, the slow wasting, the anguish of a cancer patient watching himself sink to death. And when death mercifully releases this sufferer from his h.e.l.lish torture the preacher murmurs, "Lord, thy will be done."

The Martian talks for a few moments with a sufferer from this disease and ascertains that the latter is a devout and true religionist, that he has been a good, moral church-goer, and has lived strictly according to the tenets of his creed, that he firmly and pa.s.sionately believes that he has lived so that he will merit the reward of heaven, an everlasting sojourn in a land where there is no pain and suffering. And yet, this devout religionist, when he was informed that he had an incurable cancer, traveled the length and breadth of his land, from one surgeon to another, allowing himself to be cut to pieces, in order that he might remain on this earth but a moment longer. To stay and suffer the tortures of the d.a.m.ned when he might go to heaven and get his reward in the land where there is no pain!

"I wonder," mused the Martian, "did the grim spectre of death finally instill a grain of scepticism into his mind?"

Later, in the quiet of his chambers, he reviews the day's impressions--cruelty, hate, fear, jealousy, racial antagonism, poverty, luxury, disease, pain, superst.i.tion, church, religion, and intolerance.

"If we suppose that the universe is the creation of an Omnipotent and Benevolent G.o.d, it becomes necessary to ask how pain and evil arise.

Pain and evil are either real or unreal. If they are real then G.o.d, who, being omnipotent, was bound by no limitations and constrained by no necessities, willfully created them. But the being who willfully creates pain and evil cannot be benevolent. If they are unreal, then the error which we make when we think them real is a real error. There is no doubt that we believe we suffer. If the belief is erroneous, then it follows that G.o.d willfully called falsehood into existence and deliberately involved us in unnecessary error. It follows once again that G.o.d cannot be benevolent.

"If we regard pain and evil as due to the wickedness of man and not as the creation of G.o.d, we are constrained to remember that man himself is one of G.o.d's creations (G.o.d being conceived as all creative), and received his wickedness, or his capacity for it, from whom? If we say that man had no wickedness to begin with but willfully generated wickedness for himself, we have to face the double difficulty of accounting for: (a) How man, who is an emanation from G.o.d, can will with a will of his own which is not also a piece of G.o.d's will; and (b) how a benevolent G.o.d could, a.s.suming pain and evil to be a purely human creation, deliberately allow them to be introduced into a world that knew them not, when it was open to Him to prevent such introductions."

(_C. E. M. Joad, "Mind and Matter."_)

He had seen that crime and immorality exist now, just as they had existed before the belief in one personal G.o.d, and just as they promise to exist beyond our time. He had scrutinized evidence revealing the incontestable fact that most criminals were religious, and absolutely and proportionately, a smaller number of criminals were non-believers in a personal deity. Judging by these alone, a belief in a benevolent, loving, omniscient, omnipotent, and compa.s.sionate Being could not be sustained. Furthermore, if such a G.o.d ever existed, he certainly would have revealed his true religion to the first man, Adam. If he required prayer to satisfy his vanity, he surely would have told Adam how, when, why, and where to pray. Then again, once having neglected to inform his first model about all this, since He is omnipotent, he would certainly have instilled into the minds of men "the" true creed so that no doubt could have ever entered into any one's mind. What a universe of suffering He would have saved!

The Martian is aware that a great number of earthlings hold that every event must have a cause, therefore the Universe must have had a cause, which cause was G.o.d. Everything as it now exists in the universe is the result of an infinite series of causes and effects. Everything that happens is the result of something else that happened previously and so on backwards to all eternity. Applying this reasoning that everything is the effect of some cause, and that a cause is the effect of some other causes, the theists work back from effect to cause and from cause to effect until they reach a First Cause. By predicating a First Cause, however, the theist removes the mystery a stage further back. This First Cause they a.s.sume to be a cause that was not caused and this First Cause is G.o.d. Such a belief is a logical absurdity, and is an example of the ancient custom of creating a mystery to explain a mystery. If everything must have a cause, then the First Cause must be caused and therefore: Who made G.o.d? To say that this First Cause always existed is to deny the basic a.s.sumption of this "Theory." Moreover, if it is reasonable to a.s.sume a First Cause as having always existed, why is it unreasonable to a.s.sume that the materials of the universe always existed? To explain the unknown by the known is a logical procedure; to explain the known by the unknown is a form of theological lunacy.

The effect noted in any particular case is not of necessity related to a single cause, and science gives no a.s.surance that causes and effects can be traced backward to a simple First Cause. A man is so unfortunate as to contract pneumonia. What is the cause? An infection of the respiratory tract by the pneumococcus. It is not quite so simple as to ultimate causation. The person afflicted was harboring these germs in his nose and throat, and his resistance was weakened by wetting his feet. The day was cold and his shoes were thin. The humidity and temperature were such that rain fell. The temperature and humidity were caused by air currents hundreds of miles distant from the scene, and so ad infinitum. In this series of complications where may we discern a first cause? When applied to the much more difficult problem of physical phenomena, we can conceive of an endless cycle of causes, but we cannot conceive of a First Cause. "Cause and effect are not two separate things, they are the same thing viewed under two separate aspects.... If cause and effect are the expressions of a relation, and if they are not two things, but only one, under two aspects, 'cause' being the name for the related powers of the factors, and 'effect' the name for their a.s.semblage, to talk, as does the theist, of working back along the chain of causes until we reach G.o.d, is nonsense." (_Chapman Cohen: "Theism or Atheism."_)

A great many theists attempt to deduce the existence of an invisible creator and ruler of the universe from the visible features of nature such as the design, regularity of movement and structure, and the various aspects of beauty which one may find in studying natural objects. This argument from design in nature has been overruled by a study of the evolutionary processes. Paley based his argument on the a.s.sertion of a mind behind phenomena, the workings of which could be seen in the forms of animal life. The theists no longer use Paley's original arguments, but a great deal of the theistic arguments are still based on his a.s.sumptions. From the humanistic point of view, and the theist bases his entire arguments from design in nature from the humanistic view, an understanding of the merciless character of organic evolution shows clearly that the forces at work in nature are full of waste, there are numerous plans that are futile, there is an unrelenting preying of one form of life upon the other, and it is not always the "higher" form that is victor; there are myriads of living organisms coming to life only to perish before reaching an age at which they can play their part in the perpetuation of the species; and there is a universe of pain and misery that serves no useful purpose. The impartial eye of science observes ugliness as well as beauty, disorder as well as order, in nature. If there is evidence of design in a rose, there is at least as much evidence of design in the tubercle bacillus, and the teta.n.u.s bacillus. Whatever in nature produced the peac.o.c.k produced the itch-mite; whatever produced man produced the spirochete of syphilis. If this earth is evolving for the better, the past is still vivid in all its cruelty. The old and familiar argument from design and beauty in nature is so inconsistent with the facts at hand, that most theists have abandoned this att.i.tude, and the retreat from this position has been turned into a veritable rout by the steady advance of scientific knowledge. G.o.d could by exercising His omnipotence reveal His existence with overpowering conviction at any moment; yet, men have been searching for centuries for just the slightest evidence of His presence.

The Martian, moreover, holds that the entire argument is irrelevant, for even if he grants that there is a supernatural being that fashions that which we behold at work in the universe, how can we say that he designed all this without first knowing what his intention was? Only by knowing the intention in the mind of a supernatural being before the act, can we infer that something was designed. When the theist finds intention and design in nature he is but reading his own feeling and desires into nature. Considering the universe as a whole, the Martian fails to find anything that suggests a conscious and purposive G.o.d, and certainly nothing to suggest a being that considers the welfare of man. The individual is not much interested in G.o.d as manifested in nature, what he is vainly seeking is _G.o.d as Providence_; he is seeking an intelligence that his clergy tell him is devoted to his welfare, an intelligence that will guide his stumbling efforts, that will relieve him from war and misery, that will shield the innocent from pain and poverty. He finds that his clergy cannot point to one clear trace of the action of G.o.d in human affairs. In the whole long record of man's career the finger of G.o.d cannot be found pointing to one well-substantiated fact.

The Martian considers the theistic argument that it would be impossible to have an orderly universe merely resulting from the inherent properties of natural forces, and that "directivity" is necessary to keep the universe on its present track. Keeping in mind the scientific conception of the universe and the knowledge at hand concerning the atoms and their properties, it is inconceivable that any other arrangement than the present one should have resulted. The Martian cannot marvel as most earthlings do that the present order exists as it does; the marvel to him would be if any other order should be or that any radical alteration in it should occur. He perceives that the state of the universe at any moment is the result of all the conditions then prevailing, and that the natural forces possess the capacity to produce the universe as we see it. It matters not what the ultimate nature of these forces may be, electrons, protons, electricity, or wave energy; these material forces possess the capacity to produce the universe as we see it. If these forces do not possess this capacity it is indeed difficult for the Martian to conceive in what way even a "directing and supreme mathematician" an "ultimate," or any supernatural power however designated could produce this capacity. Unless the capacity for producing the universe as we see it existed in the atoms themselves, no amount of direction could have produced it. The property of the atom and its combinations to produce the material universe is therefore inherent in the atoms themselves and does not necessitate the operation of a deity. The order manifest in the universe is the necessary consequence of the persistence of force. If a supernatural, intelligent force existed, the Martian believes that the claims of the theist could in no way be better substantiated than if this controlling force would in some way manifest an inhibitive influence and prevent certain things occurring which would have transpired but for his interference. Such manifestations have not occurred. It is impossible for the theist to show any instance in which the normal consequences of known forces did not transpire in which the aberration could not be accounted for by the operation of other known forces.

A "law" of nature is not a statute drawn up by a legislator; it is the interpretation and the summation which we give to the observed facts.

The phenomena which we observe do not act in a particular manner because there is a law; but we state the "law" because they act in that particular manner. It cannot be said that the laws of nature are the result of a lawmaker; it cannot be affirmed that a supreme intelligence told things in nature to act just that way and no other. If the theist claims that a supreme intelligence issued laws for his own pleasure and without any reason, then he must admit that there is something which is not subject to law and the train of natural law is interrupted. If it is claimed that a supreme intelligence had a reason for the laws which he gave, the reason being to create the best possible universe, then it follows that G.o.d himself was subject to law and there is no advantage in introducing G.o.d as an intermediary. This contention would make it appear that there is a law outside and anterior to the divine edicts, and G.o.d does not serve the purpose of the theist since he is not the ultimate lawgiver.

The anthropomorphic conception of G.o.d, our Martian finds, is now denied by most cultured theists; nevertheless, they still maintain a belief in a deity endowed with consciousness. Professor H. N. Wieman states that, "G.o.d is superhuman, but not supernatural. He is a present, potent, operative, observable reality.... He is more worthy of love than any other beloved ... He is one to whom men can pray and do pray, and who answers prayer." This can be understood to be not greatly removed from the fundamentalists' conception of G.o.d, but when he continues to say, "G.o.d is that interaction between individuals, groups, and ages which generates and promotes the greatest possible mutuality of good," and "it responds to prayer and is precisely what answers prayer, when prayer is answered," the personal "He" has suddenly changed to the unpersonal "It." Emotions and intelligence are connected with nerve structures in all sentient beings that we have experience and knowledge of. How can we attribute these qualities to a being who is described to us as devoid of any nerve structure?

In former ages the theist saw G.o.d in the color and construction of a flower, in the starry heavens, and in a sunset or sunrise. The biologists have driven the theists from this misconception, the physicists have explained the phenomena of sunset and sunrise, and with the advance of astronomy the heavens no longer proclaim the glory of G.o.d, and the theistic arguments have shifted from worlds to atoms. At the present moment the vision of G.o.d has narrowed down to a perception of the divine intelligence noted in the design of the atom. Astronomy, physics, geology, chemistry, medicine, psychology, ethics, aesthetics, and the social sciences have left no room for a theistic explanation of the universe. The mystics who proclaim G.o.d in their intuitive trances are being crowded out into the light of reason by the researches of psychologists. There are still many gaps in our knowledge, and if the theist persists in finding the manifestation of a supreme being in these vague zones of our present ignorance, he is at the mercy of the science of the future. Science is concerned with mind as much as it is with the material aspects of atoms and stars, hence the sciences of psychology, ethics, and aesthetics. The entire universe is the province of science and it is rapidly providing a scientific interpretation of all the contents of the universe. It may well be a few more centuries before the scientific explanation is partially complete, but it must be kept in mind that science as we conceive the term is less than 2500 years old, and out of this infantile period, at least 1000 years must be deducted for the intellectual stagnation of the dark ages.

In tracing the retreat of the clergy from the arguments from the First Cause, the arguments from design, causation, and directivity, the Martian recalls the words of Vivian Phelips, "How is it that G.o.d allowed earnest and learned divines to commit themselves to arguments in proof of His existence, the subsequent overthrow of which has been a potent cause for unbelief?"

"The finite mind cannot expect to understand the Infinite," retorts a theist to our Martian. "What manner of reasoning is this," asks our Martian, "that denies my finite mind the right to question the 'proofs'

of the existence of an Infinite, when these same 'proofs' are derived by finite minds? The theist cannot infer G.o.d from the cosmic process until he can discover some feature of it which is unintelligible without him."

(2) The belief in a deity, but the rejection of revelations, theology, priestcraft, and church.

To the Martian the opinion held by these individuals presented two difficulties. First, if the adherents of this hypothesis considered their deity as a providence which took an active part in the life of this world, then the objections heretofore stated against belief in a personal G.o.d are still valid. Secondly, if they considered this being as only a creator, who then leaves this world to its own resources, they are only a.s.suming a philosophical existence behind phenomena. Such a being, they believe, they deduce intellectually. But actually who created this creator? They a.s.sume a G.o.d who remains always hidden behind phenomena, but such a G.o.d has no connection with the G.o.d that the religious man worships and to whom he prays for guidance and for blessings, for actual interference in the life of this world. Such theories impress our visitor as but a feeble attempt at new concepts of the same hypothetical deity, and it seemed to him that we already had sufficient ideas of G.o.d to trouble our earthly minds.

(3) The G.o.d of the Physicists.

It was brought to the Martian's attention that two scientists, Sir Arthur Eddington, a British astronomer, and Sir James Jeans, a mathematical physicist, had still another concept of G.o.d.

According to Eddington, "Phenomena all boil down to a scheme of symbols, of mathematical equations." He admits that this mathematics of nature does not explain anything. They do not define reality, they only define the relations that exist between the phenomena of reality. So far does he go, and then his limited mind, our Martian perceives, meets an obstacle that he cannot explain. He, therefore, abandons the formula and returns to the human mind which has conceived this formula. From the "spiritual essence of Man's nature," he a.s.sumes the spiritual nature of the cosmos itself, which he finds in what religion has known for centuries as G.o.d. To him, it is impossible to explain the universe except in terms of spirit.

Professor Jeans insists that in the equations which reveal the relations between phenomena, there may reside also the revelation of the ultimate which these phenomena express. He believes that there may exist "a great architect of the universe who is a pure mathematician."

However, the Martian argues, "Is it not a fact that in your earthly experience, you have created your G.o.ds in your own image? Your savages created G.o.d in the only fashion their mental capacities could supply, in the shape of an idol; now the modern physicist creates his G.o.d in the light of his own intimate vision, which is that of a mathematician! This is just another attempt to formulate an hypothetical existence of a supernatural being."

The theologians, by this time thoroughly aroused, lay down a verbal barrage, and learned Jesuits place before the visitor a recent publication ent.i.tled, "The Question and Answer" by Hilaire Belloc. The author, acting as the mouthpiece of the Roman Catholic Church, attempts to prove two things: namely, whether G.o.d is, and that the witness to Revelation is the Roman Catholic Church. Were it not for the fact that the work was published by permission of the Church, one could logically suppose from its arguments that the author was attempting to give the answer, "No," to the question propounded, as to whether G.o.d is. There is one sentence, however, to which the Martian agrees: this one, "But religions, though not very numerous, considering the vast s.p.a.ces of time over which we can study them, and the vast number of millions to which they apply, differ and contradict each other; on which account, any one approaching this problem for the first time, and being made acquainted at the outset with the variety of religions, would naturally conclude that every religion is man-made, and every religion an illusion."

On reading the opening remarks, the Martian exclaims, "This earthling plainly tells us at the beginning that he will make his theories fit in with his conclusion! He informs us that he does not seek the truth, no matter where it may lead, but he only deems it necessary to fit ideas, no matter how distorted, in order that the final conclusion will simulate what he deliberately sets out to prove."

Mr. Belloc's statement, "How many men will agree that wanton cruelty, treason to family or the state, falsehood for private gain, breach of faith, are admirable?" strikes the Martian as absurd when viewed in the light of the historical annals of the Church itself. Mr. Belloc's creed must have considered these very vices as virtues, judging from the actions of his Church.

In calling the Roman Catholic Church the witness to revelation, the author continues with, "Yet, that it should suffer from men's hatred and persecution." If G.o.d has divinely ordained this inst.i.tution as His Church on earth, and in His omnipotence and omniscience allows this Church to be hated, then how do the religionists a.s.sume that their G.o.d is a G.o.d of love? The author tells us that He is a G.o.d of hate, such a G.o.d as was conceived of by the barbarians and the Hebrews--cruel, vengeful, and monstrous. Does not this apologist confuse his G.o.d with his devil? Then again, has it not occurred to this apologist that he is in all futility attempting to prove something which is a contradiction within itself? If G.o.d is, and is benevolent, is it not logical to a.s.sume (since the theologians a.s.sume all sorts of attributes to this deity) that he would not have constructed the minds of men when He created them so as to desire to doubt His being; would not have tortured the minds of men with cruel doubt as to His existence?

If He is omnipotent, it would have been just as easy to instill into the minds of men only the strongest desire to believe in His reality; and even that would not be necessary had He so arranged matters that by His everlasting presence He would reveal Himself or His deeds to man in such a conclusive manner that even the feeblest of intellects could not doubt His existence.

If He is omniscient, as the parable a.s.serts, that not a hair falls from the head of man, not a sparrow dies without His knowledge, it must therefore be apparent that He created man with the foreknowledge that man would doubt His existence. This is a contradiction in itself.

The Martian notes that in the entire length of the work not a reference is made to the time-worn theological defense, "the revelation" which the Church has always claimed for its scriptures.

Appended as an afterthought, as an apology, as it were, for the philosophical defense and not the theological, the Jesuit father reminds the reader of its messiah, Jesus and the New Testament. The Jesuit states, "The New Testament writings, considered merely as trustworthy historical doc.u.ments, inform us that--" but at this point the Martian interrupted the speaker, for the audacity of any learned man terming the New Testament writings "historical" was beyond his comprehension. It brought forcibly to his attention the great change which the apologies for the Church had undergone, and the new methods which they a.s.sumed.

The old theological defense of the deity was gone; not even philosophy was deemed strong enough support for the present day. How the Church had fallen! The Church which had persecuted, anathematized, burned, and tortured the scientist, the geologist, the astronomer, the geographer, the biologist, the chemist, and the physician; this same Church in its last extremus, casts aside theology as its weapon and its appeal to the minds of the sceptics whom they aim to convert. The Church casts aside its own theology, having learned by bitter experience and recanting of opinions, bulls, and infallible statements by infallible popes, and now succ.u.mbs to the opinions it has formerly anathematized. In the present age the Church calls science to its aid, and utterly disregards its obsolete theology which it still practices, and attempts, by means of the misinterpretation of scientific facts and statements of a few men such as Eddington and Jeans, to force science into some illogical and unscientific concordance with the conception of a supreme being.

Ironically it occurs to the Martian that the shades of Hypatia, Bruno, Galileo, Copernicus, Vanini, Darwin, and the vast numbers of Waldenses, Albigenses, Huguenots, Jews, and the victims of the Inquisition and the Witch Hunt, must, as they contemplate the present tactics of that Holy Inst.i.tution, the Church, find some consolation in the depths of that h.e.l.l to which the Church consigned them. The Martian logically deduces that by employing science for its defense, the Church admits the impotence of "divine revelation," in this age, to convince even its own adherents of the problematical existence of a divine being. _Theology is no longer recognized as authoritative even by theologians!_

Will the theologians now discard their theology based on the supernatural, and build a system of theology based on science? Is this all that is left to the theologian: that he must use the pitiful "Theology of Gaps"? That is, wherever there are gaps in scientific knowledge, the theologians insert their idea of G.o.d! This is but the replacing of the question mark with a meaningless label.

CHAPTER V

THE PERSISTENCE OF RELIGION

_We believe what we believe, not because we have been convinced by such and such arguments, but because we are of such and such a disposition._

C. E. M. JOAD.

_The mind of the ordinary man is in so imperfect a condition that it requires a creed; that is to say, a theory concerning the unknown and the unknowable in which it may place its deluded faith and be at rest._

WINWOOD READE.

_Generations followed and what had been offered as hypothetical theological suppositions were through custom and tradition taken for granted as unquestioned truth._

LLEWELYN POWYS.

The Martian has had his attention drawn to the statement that religion in some form or other has existed from most primitive times down to the present day. The theologians point to this as a proof of the existence of a supreme being. An investigation of this a.s.sertion leads the Martian to the conclusion that religions have continued to exist mainly because of the power which inherited superst.i.tions wield over mankind. Men are born with a marked tendency towards superst.i.tions.

Certain isolated families of men are born with an inherited tendency towards tuberculosis. Most of these are born, not with an active tuberculosis, but some as yet imperfectly understood tendency, a defect in their protoplasmic make-up that renders them an easy prey to the tubercle bacillus if they are exposed to it. Similarly, generations of men have been born with a weakened mental vitality towards superst.i.tion; a weakened mental capacity that renders their minds an easy prey to that fear which manifests itself in superst.i.tion, creed, religion--the G.o.d-idea. It was Karl Marx who remarked that, "The tradition of all the generations of the past weighs down like an Alp upon the brain of the living."

Since the days of our racial childhood, our beliefs have been handed down from generation to generation, and they have persisted since in all ages it was forbidden to question their existence. Man has persuaded himself that it is so just because he has said it for so long and so often. The force of repet.i.tion is great; it is, in fact, taken by a vast majority of men as the equivalent of proof.