It is more reasonable to me, as it is to any atheist, to believe in things that are in accord with what we know are natural laws, than to believe in things that contradict them....[but] unless you’re raised atheist, people become atheists just as I did, by thinking about the same things Augustine thought about. Certainly one of the first things I thought about as a maturing child was “Why is there polio? Why are there diseases?” If there is a good God why are there these things? The answer of the religious person is “God has a plan we don’t understand.” That wasn’t enough for me. There are people who don’t know anything about science. One of the reasons I recommend Richard Dawkins’s book, The God Delusion, is that basically he explains the relationship between science and atheism. But I don’t think people are really persuaded into atheism by books or by debates or anything like that. I think people become atheists because they think about the world around them. They start to search out books because they ask questions. In general, people don’t become atheists at a late age, in their 50s. All of the atheists I know became atheists fairly early on. They became atheists in their adolescence or in their 20s because these are the ages at which you’re maturing, your brain is maturing, and you’re beginning to ask questions. If religion doesn’t do it for you, if, in fact, religion, as it does for me, contradicts any rational idea of how to live, then you become an atheist, or whatever you want to call it – an agnostic, a freethinker.

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As I set off in 2008 to begin my freshman year studying government at Harvard (whose motto is Veritas, "Truth"), I could never have expected the change that awaited me.

It was a brisk November when I met John Joseph Porter. Our conversations initially revolved around conservative politics, but soon gravitated toward religion. He wrote an essay for the Ichthus, Harvard's Christian journal, defending God's existence. I critiqued it. On campus, we'd argue into the wee hours; when apart, we'd take our arguments to e-mail. Never before had I met a Christian who could respond to my most basic philosophical questions: How does one understand the Bible's contradictions? Could an omnipotent God make a stone he could not lift? What about the Euthyphro dilemma: Is something good because God declared it so, or does God merely identify the good? To someone like me, with no Christian background, resorting to an answer like "It takes faith" could only be intellectual cowardice. Joseph didn't do that.

And he did something else: He prodded me on how inconsistent I was as an atheist who nonetheless believed in right and wrong as objective, universal categories...

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It was billed as the moral equivalent of an Ali v Foreman title fight. The world’s best known atheist arguing with the man who until a few weeks ago was the Archbishop of Canterbury. Last night, Richard Dawkins, author of The God Delusion, took on Rowan Williams, the new master of Magdalene College, in a debate on religion at the Cambridge Union. And Williams emerged triumphant.

The motion for debate was big enough to attract the very best speakers to the Cambridge Union: Religion has no place in the 21st century.

But the key factor in persuading Professor Richard Dawkins to agree to take part in last night’s setpiece was something else – an admiration for his principal opponent.

“I normally turn down formal debates,” he said. “But the charming Rowan Williams was too good to miss.”

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As [Arif] Ahmed recited figures on Anglicanism’s decline Rowan Williams grew restless, causing Ahmed to ask the master of Magdalene pointedly: “Do you want a point of information?” The room broke out in laughter as Williams responded by motioning for Ahmed to ‘bring it on’.

The Spectator columnist Douglas Murray, arguing for the relevance of religion in the 21st century despite the “awkward position” of being an atheist, finished the debate by declaring that “no rational person could agree with this motion". Religion, alongside humanism and secularism, has “a contribution to make”, Murray argued, telling students that without religion you may end up “with something like a perpetual version of The Only Way is Essex”.

Priyanka Kulkarni, Pembroke first year, said: “Tonight's debate was highly anticipated, the queue spanning for what seemed to be miles was an indicator that this was going to be a highlight of the union this term.”

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You may find the preliminary video here (it lasts a little over 1 1/2 hours).

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When my son was around 3 years old, he used to ask me a lot of questions about heaven. Where is it? How do people walk without a body? How will I find you? You know the questions that kids ask.

For over a year, I lied to him and made up stories that I didn’t believe about heaven. Like most parents, I love my child so much that I didn’t want him to be scared. I wanted him to feel safe and loved and full of hope. But the trade-off was that I would have to make stuff up, and I would have to brainwash him into believing stories that didn’t make sense, stories that I didn’t believe either.

One day he would know this, and he would not trust my judgment. He would know that I built an elaborate tale—not unlike the one we tell children about Santa—to explain the inconsistent and illogical legend of God.

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While there may be no precedent for this kind of church in England, Americans have been playing with idea of church without God for generations. Perhaps best known, and most durable, among these experiments is the Society for Ethical Culture. Founded in 1877 by Felix Adler, the society did not actively embrace atheism. It simply pursued “deed over creed” and assumed that both theist and atheist beliefs were entirely personal and largely irrelevant.

That the society was founded not only by a Jew, but by the son of noted Reform rabbi Samuel Adler, also fits within a tradition in which arguing against the very right of God to be God goes back to the Genesis story of Abraham. Not to mention the fact that according to recent studies of the American spiritual landscape, Jews are the most highly secularized religious group in the nation. They would eschew the term religious, but functionally, that is what it is. They are part of a community of meaning, values and practice which draws on a shared past and identifies with a collective present and future.

Like their predecessors, the newly founded atheist church of England, seeks to create meaning and offer a sense of belonging for those who lack what one of its founders describes as “the good stuff of religion.”

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In a recent conversation with a fellow journalist, I voiced my exasperation at the endless talk about faith in God as the only consolation for those devastated by the unfathomable murders in Newtown, Conn. Some of those grieving parents surely believe, as I do, that this is our one and only life. Atheists cannot find solace in the idea that dead children are now angels in heaven. “That only shows the limits of atheism,” my colleague replied. “It’s all about nonbelief and has nothing to offer when people are suffering.”

This widespread misapprehension that atheists believe in nothing positive is one of the main reasons secularly inclined Americans — roughly 20 percent of the population — do not wield public influence commensurate with their numbers. One major problem is the dearth of secular community institutions. But the most powerful force holding us back is our own reluctance to speak, particularly at moments of high national drama and emotion, with the combination of reason and passion needed to erase the image of the atheist as a bloodless intellectual robot.

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For Julie Drizin, being an atheist parent means being deliberate. She rewrote the words to “Silent Night” when her daughters were babies to remove words like “holy,” found a secular Sunday school where the children light candles “of understanding,” and selects gifts carefully to promote science, art and wonder at nature.

So when she pulled her 9- and 13-year-olds together this week in their Takoma Park home to tell them about the slaughter of 20 elementary school students in Newtown, Conn., her words were plain: Something horrible happened, and we feel sad about it, and you are safe.

And that was it.

“I’ve explained to them [in the past] that some people believe God is waiting for them, but I don’t believe that. I believe when you die, it’s over and you live on in the memory of people you love and who love you,” she said this week. “I can’t offer them the comfort of a better place. Despite all the evils and problems in the world, this is the heaven — we’re living in the heaven and it’s the one we work to make. It’s not a paradise.”

This is what facing death and suffering looks like in an atheist home.

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In a handful of majority-Muslim countries atheists can live safely, if quietly; Turkey is one example, Lebanon another. None makes atheism a specific crime. But none gives atheists legal protection or recognition. Indonesia, for example, demands that people declare themselves as one of six religions; atheism and agnosticism do not count. Egypt’s draft constitution makes room for only three faiths: Christianity, Judaism and Islam.

Sharia law, which covers only Muslims unless incorporated into national law, assumes people are born into their parents’ religion. Thus ex-Muslim atheists are guilty of apostasy—a hudud crime against God, like adultery and drinking alcohol. Potential sanctions can be severe: eight states, including Iran, Saudi Arabia, Mauritania and Sudan have the death penalty on their statute books for such offences.

In reality such punishments are rarely meted out. Most atheists are prosecuted for blasphemy or for inciting hatred....

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As the assistant humanist chaplain at Harvard University, Chris Stedman coordinates its “Values in Action” program. In his recent book, “Faitheist: How an Atheist Found Common Ground with the Religious,” he tells how he went from a closeted gay evangelical Christian to an “out” atheist, and, eventually, a Humanist.

On the blog NonProphet Status, and now in the book, Stedman calls for atheists and the religious to come together around interfaith work. It is a position that has earned him both strident -- even violent -- condemnation and high praise. Stedman talked with RNS about how and why the religious and atheists should work together.

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An atheist group at the University of Wisconsin-Madison seems on track to receive nearly $70,000 in student fees for staffing and programming next year, in what appears to be a first for the university and student atheist groups nationally.

The Atheists, Humanists, and Agnostics, or AHA as it's called, said it will provide support services for students struggling with doubts about their faiths and offer a safe place where they can discuss religious issues without fear of recrimination.

"Religious groups have been receiving this type of funding for years," said Chris Calvey, president of the organization, which helped stage a three-day Freethought Festival that drew hundreds of nonbelievers and skeptics from around the country to Madison this year.

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It is a fact that few people become atheists either in foxholes or philosophy class. But having seen the minor outcry against criticism of the New Atheist position by their adherents, I have come to the conclusion that Ruse and Berlinerblau are right: the new atheism is a danger to American intellectual life, to the serious study of important questions, and to the atheist tradition itself.

I have reasons for saying this. Mostly, they have nothing to do with the canonical status of a few books and speakers who draw, like Jesus, multitudes of hungry listeners. At this level, emotion comes into play, celebrity and authority come into play. Perhaps even faith comes into play. The bright scarlet A of proud atheism as a symbol of nonbelief and denial becomes an icon in its own right: The not-the-cross and not-the-crescent. And again, as we reach beyond not believing into symbolism and the authority of speakers who can deliver you from the dark superstitions of religion, without having to die on a cross, we have come a long way from simply not believing. That is what Professors Ruse and Berlinerblau have been saying....

But the real disaster of the new atheism is one I am experiencing as a college teacher. Almost three decades back I faced opposition from students who denied that history had anything to teach them about their strong emotional commitment to a belief system or faith. Today I am often confronted with students who feel just the same way–except they are atheists, or rather many of them have adopted the name and the logo.

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In the national spotlight Thursday night introducing Mitt Romney as the GOP nominee for president, Senator Marco Rubio (R-FL) showed all of America why the country’s national motto – In God We Trust – must be abandoned. Exhibiting stunning insensitivity to the millions of Americans who do not profess a belief in any deities, Rubio declared: “Our national motto is In God we Trust, reminding us that faith in our Creator is the most important American value of all.”

Thus, Rubio was brazenly shouting out what many proponents of the religious motto have pubicly denied: the religious wording of the motto validates the idea that only believers are first-class citizens. Nonbelievers, while tolerated by the true believers (sometimes begrudgingly), clearly hold a second-class status.

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The Clergy Project is a magnet for charlatans and cowards who, by their own admission, openly lie to their congregations, hide behind beliefs they do not hold, make common cause with atheists, and still retain their positions and salaries. Is this how atheists and secularists groups intend to further their cause? They are getting publicity from the media to be sure, but do they think it will win them friends?

Ministers struggling honestly with doubts and struggles are in a different category altogether. Doubt will lead to one of two inevitable consequences. Faithful doubt leads to a deeper embrace of the truth, with doubt serving to point us into a deeper knowledge, trust, and understanding of the truth. Pernicious doubt leads to unfaithfulness, unbelief, skepticism, cynicism, and despair. Christians — ministers or otherwise — who are struggling with doubt, need to seek help from the faithful, not the faithless.

Christianity has little to fear from the Clergy Project. Its website reveals it to be a toothless tiger that will attract media attention, and that is about all. The greater danger to the church is a reduction in doctrine that leaves atheism hard to distinguish from belief. And the real forces to fear are those who would counsel such a reduction.

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Earlier this year, NPR told the story of Teresa MacBain, a United Methodist pastor who had stopped believing in God. In March, when she just couldn't keep it to herself anymore, she told the American Atheists Convention that she was one of them.
Coming out as an atheist felt good. But when she got home to Tallahassee, Florida, she discovered that a video of her coming-out speech had gone viral. Her church and community shunned her.
I was saddened but not surprised. Many people attend seminary because they are seeking answers to serious questions about the faith. When they do pastoral care, those questions become sharper.
What really caught my attention about MacBain's story was this: "I miss the music," she told NPR. "Some of the hymns, I still catch myself singing them," she said. "I mean, they're beautiful pieces of music."

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Late one night in early May 2011, a preacher named Jerry DeWitt was lying in bed in DeRidder, La., when his phone rang. He picked it up and heard an anguished, familiar voice. It was Natosha Davis, a friend and parishioner in a church where DeWitt had preached for more than five years. Her brother had been in a bad motorcycle accident, she said, and he might not survive.

DeWitt knew what she wanted: for him to pray for her brother. It was the kind of call he had taken many times during his 25 years in the ministry. But now he found that the words would not come. He comforted her as best he could, but he couldn’t bring himself to invoke God’s help. Sensing her disappointment, he put the phone down and found himself sobbing. He was 41 and had spent almost his entire life in or near DeRidder, a small town in the heart of the Bible Belt. All he had ever wanted was to be a comfort and a support to the people he grew up with, but now a divide stood between him and them. He could no longer hide his disbelief. He walked into the bathroom and stared at himself in the mirror. “I remember thinking, Who on this planet has any idea what I’m going through?” DeWitt told me.

As his wife slept, he fumbled through the darkness for his laptop. After a few quick searches with the terms “pastor” and “atheist,” he discovered that a cottage industry of atheist outreach groups had grown up in the past few years. Within days, he joined an online network called the Clergy Project, created for clerics who no longer believe in God and want to communicate anonymously through a secure Web site.

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David Silverman, president of New Jersey-based American Atheists, atheists.org, unveiled the organization’s newest billboard campaign, which mocks religion in the political landscape. The billboards feature perceived aspects of Christianity and Mormonism that, according to American Atheists, have no place in politics.

In the billboard on Christianity, for instance, God is called "sadistic" and Jesus a "useless saviour." Christianity is said to promote hate but call it "love." In the billboard on Mormonism, God is called a "space alien" and the faith is accused of baptizing dead people.

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The Higgs boson has been dubbed the “god particle” much to the dismay of many physicists, including Peter Higgs and Lawrence Krauss. Yet the latter, perhaps unintentionally, gives a new twist to the “god particle” epithet in his Newsweek article: “Humans, with their remarkable tools and their remarkable brains, may have just taken a giant step towards replacing metaphysical speculation with empirically verifiable knowledge. The Higgs particle is now arguably more relevant than God.” Krauss has not taken that giant step himself, since his statement, far from being a statement of science, is another metaphysical speculation — a mixture of hubris and an inadequate concept of God.

What does Krauss mean by “more relevant than God?” Relevant to what? Clearly the Higgs particle is more relevant than God to the question of how the universe works. But not to the question why there is a universe in which particle physics can be done. The internal combustion engine is arguably more relevant than Henry Ford to the question of how a car works, but not for why it exists in the first place. Confusing mechanism and/or law on the one hand and agency on the other, as Krauss does here, is a category mistake easily made by ignoring metaphysics.

Krauss does not seem to realise that his concept of God is one that no intelligent monotheist would accept. His “God” is the soft-target “God of the gaps” of the “I can’t understand it, therefore God did it” variety. As a result, Krauss, like Dawkins and Hawking, regards God as an explanation in competition with scientific explanation. That is as wrong-headed as thinking that an explanation of a Ford car in terms of Henry Ford as inventor and designer competes with an explanation in terms of mechanism and law. God is not a “God of the gaps”, he is God of the whole show.

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There were no red carpets, no paparazzi, no celebrities and definitely no God at the recent annual Atheist Film Festival.

Instead, there were more than a dozen films, long and short, about separation of church and state, freedom of religion (and no religion), the conflict between science and religion in public schools and a couple hundred people eager to see them.

“If we don’t do this, who will? said festival organizer Dave Fitzgerald, as people picked up atheist-themed books and T-shirts at the Aug. 10-11 festival. “Atheists are not well-represented by Hollywood, and a lot of people don’t get any exposure to real atheist thought except through things like this.”

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Faith, in the Christian life, has nothing to do with a subjective belief that does not admit rational justification (not even Kierkegaard quite said that), because faith begins not with the subject of faith but its object—the Trinitarian life of God. It consists not of assent to some proposition but the entrustment of one’s being to God’s providence. Faith does not originate in the individual believer’s own efforts, but is rather a gift of grace to the believer, usually received in baptism, as one means among many of participating in God’s own life.

Far from posing a threat to one’s faith, knowledge reinforces it: the more reason one has to believe in God’s providence, the more readily the believer entrusts himself to God. Faith likewise facilitates a more intimate knowledge of the plans God has set in store for the believer. As recent scholarship has demonstrated, “faith” in the Bible is often better rendered “faithfulness”; one has faith, therefore, less by belief than by piety. Faith is—at least in the order of time—primarily performative and only secondarily reflective. Recall St. Irenaeus’ dictum: “to believe in God is to do his will.”

The naive concept of faith as blind assent arose from an equally naive and philosophically disreputable theory of knowledge, according to which one knows a thing best by detaching oneself from its use and setting aside personal biases in order to form an idea that corresponds to the thing.

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Chris Mulherin, featured here on Eureka Street TV, similarly has a foot in both camps; an Anglican clergyman with a substantial academic background studying and lecturing in science and the philosophy of science.

He is now doing his doctorate on the relationship between scientific and theological ways of knowing. He argues they are different but complementary ways of understanding, and summarises the difference by saying that while science deals with mechanics, religion deals with meaning....

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How much money does the U.S. government forgo by not taxing religious institutions? According to a University of Tampa professor, perhaps as much as $71 billion a year.

Ryan Cragun, an assistant professor of sociology, and two students examined U.S. tax laws to estimate the total cost of tax exemptions for religious institutions — on property, donations, business enterprises, capital gains and “parsonage allowances,” which permit clergy to deduct housing costs....

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[Richard] Holloway’s powerful account [in His book Leaving Alexandria] mirrors the progressive loss of belief which we see across Britain and Europe today, and it comes hard on the heels of Alain de Botton’s latest book Religion for Atheists, which advertises itself with the question “Even if religion isn’t true, can’t we enjoy the best bits?” It assumes that the supernatural claims of religion are false, but suggests that we hang on to the communal ritual and cultural elements. Holloway makes a similar plea when he says “I don’t any longer believe in religion but I want it around, less sure of itself and purged of everything except the miracle of pity”.

These books leave me with the question: Does this work? Can you have the gilt without the gingerbread? Isn’t there something fundamentally dishonest about those wistful atheists who have taken leave of God and who yet continue to use theological concepts and cling on to religious practices?

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Teresa MacBain has a secret, one she's terrified to reveal.

"I'm currently an active pastor and I'm also an atheist," she says. "I live a double life. I feel pretty good on Monday, but by Thursday — when Sunday's right around the corner — I start having stomachaches, headaches, just knowing that I got to stand up and say things that I no longer believe in and portray myself in a way that's totally false."

MacBain glances nervously around the room. It's a Sunday, and normally she would be preaching at her church in Tallahassee, Fla. But here she is, sneaking away to the American Atheists' convention in Bethesda, Md.

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Abroad, Christians are facing persecution and even death in many countries; the Arab Spring is threatening to turn into winter for Christian communities and the conflict in Syria is fraught with menace for a minority that is being driven out of parts of the Middle East it has inhabited for two millennia. The Coptic Christians in Egypt are suffering murderous attacks and the Lebanese patriarch is warning of dire consequences as a result of revolution across the Middle East, with militant Islamists now looking like the main beneficiaries rather than secular democrats. The courage of the embattled Christian communities in those areas is the most eloquent embracing of the Easter message that could be imagined. For the Easter drama illustrates the worst and the best of human behaviour: Judas’s betrayal, Peter’s craven denial, Pilate’s abdication of responsibility, contrasted with the humility, sacrifice and forgiveness of Christ. Christianity is no soft option.

In Britain, the tide may be turning. There is a sense that the Dawkins years are coming to an end. Richard Dawkins and the militant secularists are confronting the inevitable limitations of their atheist creed: how do you energise a crusade around a vacuum? Even when competing religions historically clashed, they had rival narratives to proclaim. “There is nothing” is not a message to which people in our stressful, increasingly fragmented society will warm. It is cold comfort to bring to a recession-hit household, a hospital ward or a deathbed. Yet to all those forums of human misery the Christian faith has a more consoling message to take: that of the empty tomb, the risen Christ, the joy that is to come. We wish all our readers a very happy Easter.

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An atheist-themed festival drew hundreds of people to an Army post in North Carolina on Saturday for what was believed to be the first-ever event held on a U.S. military base for service members who do not have religious beliefs.

Organizers said they hoped the "Rock Beyond Belief" event at Fort Bragg would spur equal treatment toward nonbelievers in the armed forces and help lift the stigma for approximately 295,000 active duty personnel who consider themselves atheist, agnostic or without a religious preference.

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Thousands of people are expect to descend on the Mall in Washington, D.C., on Saturday to celebrate not believing in God. It's being called a sort of "Woodstock for Atheists," a chance for atheists to show their power in numbers and change their image.

The "Reason Rally" could attract up to 30,000 people; organizer David Silverman says it marks a coming-of-age for nonbelievers.

"We'll look back at the Reason Rally as one of the game-changing events when people started to look at atheism and look at atheists in a different light," Silverman says.

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The greater New York City area (including Brooklyn, and central and northern New Jersey) is home to millions of atheists, including many who still engage in religious activities, including Jewish and Muslim rituals. While we have little interest in arguing against cultural affirmations, we are eager to question the false foundations for religious ideas – and to call out atheists who're helping keep irrationality alive.

Atheism needs the involvement of atheists, deserves the support of atheists – and that's every bit as true of atheists who read Hebrew or Arabic, as it is of anyone else.

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"What concerns us is the message that it sends," said Atheist of Florida member Rob Curry. "A very chilling message that, if you're not a Christian, if you don't believe as we do, then you're not welcome."

Curry's referring to a road-anointing performed on CR 98 last year as part of the "Polk Under Prayer" campaign, where Christians poured olive oil on the asphalt and prayed over it, calling for a revival in the area.

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Alain de Botton, the British pop philosopher whose new book Religion for Atheists has made him the friendly face of modern godlessness....said if you walked into a modern university and asked to study the humanities in order to find meaning in life, “the people in charge would immediately dial the number of the insane asylum, and you would be taken away.”

He said the message of the secular world is that life is simple, and the only people who need help are stupid people who read self-help books.

He set his own views against the “virulent strain” of atheism that sees religion as “not just false but wrong, ridiculous, malign and corrupt,” epitomized by Christopher Hitchens’ claim that “religion poisons everything.”

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The march of secularism means Britain may no longer be a Christian country in just 20 years, a report said yesterday.
If trends continue, the number of non-believers is set to overtake the number of Christians by 2030.
Christianity is losing more than half a million believers every year, while the count of atheists and agnostics is going up by almost 750,000 annually.

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During the debate, it seemed that at the heart of Dawkins' difficulty with faith is his impoverished view of God and is failure to grasp more than the most simplistic understanding.

Towards the end he asked the archbishop: "Why don't you see the extraordinary beauty of the idea that we can explain the world, life, how it started, from nothing? ... Why clutter it up with something so messy as a god?"

Dr Williams replied that he doesn't see clutter: "I'm not thinking of God as being shoehorned in."

Dawkins then said: "That is exactly how I see God."

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Watch and listen to it all; it really is worth the time.

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He is regarded as the most famous atheist in the world but last night Professor Richard Dawkins admitted he could not be sure that God does not exist.

He told the Archbishop of Canterbury, Dr Rowan Williams, that he preferred to call himself an agnostic rather than an atheist.

The two men were taking part in a public “dialogue” at Oxford University at the end of a week which has seen bitter debate about the role of religion in public life in Britain.

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"Any attempt to speak without speaking any particular language is not more hopeless than the attempt to have a religion that shall be no religion in particular. . . . Thus every living and healthy religion has a marked idiosyncrasy. Its power consists in its special and surprising message and in the bias which that revelation gives to life." Its vistas and mysteries propound "another world to live in," and "another world to live in. . . is what we mean by having a religion."

De Botton's work is a laudable critique of what goes wrong in the old religions, which he seems to envy and about which he is nostalgic. "The religions" could take lessons from some of what he proposes. But it does not transcend the merely secular world, and does not appear to offer "another world to live in." We'll watch.

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When Rebecca Hensler’s infant son died in 2009, she received numerous condolences from friends, colleagues and even total strangers she met online.

She knew their intentions were good, but their words weren’t always helpful. And in the rawness of her grief, Hensler found some of them downright hurtful.

Hensler is an atheist, so when people described her three-month-old son Jude as being an angel, or part of God’s plan, or “in a better place” than in his mother’s arms, the pain sometimes overwhelmed her.

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Richard Dawkins was crossing proverbial swords with Giles Fraser, the Canon of St Paul’s, on the findings of a poll by his foundation which found that many people who describe themselves as Christian have low levels of belief and little or no practice.

Dr Dawkins claimed that self-identified Christians were “not really Christian at all” because an “astonishing number” couldn’t identify the first book in the New Testament (Matthew) during questioning for the poll.

Dr Fraser then challenged the country’s top Darwinist to name the full title of The Origin Of Species...[which Dr. Dawkins was unable to do]....Dr Dawkins later accused Dr Fraser of an “ambush”.

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Many people who describe themselves as Christian have low levels of belief and little or no practice, according to new research.
They identify as Christian because they were Baptised or because their parents were Christian rather than because they believe in the teachings of the Church, according to a poll carried out by Ipsos MORI for the Richard Dawkins Foundation.
The poll, published today, comes the week before Dr Dawkins debates the question of human origins with the Archbishop of Canterbury Dr Rowan Williams in Oxford.

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Alain de Botton, probably the closest thing Britain has to a celebrity philosopher, has a Big Idea. Religion, he asserts, isn't "true", but its lack of truth is the least interesting thing about it. Instead of indulging in the dogmatic anti-theism associated with the likes of Richard Dawkins or the late Christopher Hitchens, why shouldn't atheists just "enjoy the best bits", as the publicity for his new book Religion For Atheists has it?

Many of us love Christmas carols, after all. Bach's cantatas are more profound and moving than anything written in the cause of atheism. Think of all those wonderful cathedrals, mosques and temples. Religion's power to transport the human spirit, to offer consolation and hope, to create a sense of belonging and inspire ethical conduct is undeniable even if you don't subscribe to the doctrines of a particular belief system. So let's work out precisely what gives religions their strength, "steal" it, bottle it and create a kind of transcendent secular humanism that will speak to people as deeply as religion does. Only without all that embarrassing dogma, not to mention the baggage of misogyny, homophobia, parochialism and intolerance with which most bona fide religions tend to come lumbered.

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The Boulder Atheists announced Monday that the group has purchased space on three billboards in Denver and Colorado Springs to post messages that read, "God is an imaginary friend. Choose reality, it will be better for all of us."

Boulder Atheists co-founder Marvin Straus said billboards have proven an effective way for the organization to communicate with the public. He said recruiting more atheists isn't the goal.

"It's not like we're evangelical atheists," Straus said. "We don't care whether people are believers or non-believers. Our main goal is separation of church and state. The goal of the billboard is to encourage a dialogue."

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The elaborate Nativity scenes rose in a city park along the oceanfront here every December for nearly six decades. More than a dozen life-size dioramas depicted the Annunciation, Mary and Joseph being turned away at the inn and, of course, the manger.

This always angered Damon Vix, who worked off and on in Santa Monica and considers himself a devout atheist, so to speak. How could it be, he asked himself each year, that the city could condone such an overtly religious message?

So, a few years ago, he petitioned the city and received his own space, using it to put up a sign offering “Reason’s Greetings.” But this year, he wanted more. Mr. Vix gathered a few supporters and applied for dozens of spaces in Palisades Park, a patch of green on a bluff overlooking the sandy beaches that this city is famous for.

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If Dec. 10 had been an average day for Doctors Without Borders, the Swiss charity that sends medical help into crisis areas, its website would have logged 4,000 hits.

Instead, it was bombarded with more than 10 times that amount as atheists from the user-driven news site Reddit.com participated in a fundraiser that has so far raised more than $200,000.

“It’s amazing, what’s going on,” a DWB spokeswoman told the Reuters news agency. “The amount being raised is amazing, definitely.”

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Christmas is...a time to remember family and friends who are no longer with us. They stay with us in loving memory, and we celebrate how much richer our lives are because they were a part of us, shaping us, and making us better for knowing them....

Like many of my Christian friends, I am not overly fond of the commercialization of Christmas. I bristle at seeing decorations any time before Thanksgiving and this year I’ve been particularly annoyed with a car advert that has hijacked one of my favorite secular holiday songs. However, I let all that fall away and think about being with my family and spending time laughing, telling stories, and watching the joy of Christmas shine through the eyes of my niece Quincie.

Christmas belongs to anyone who wants it, and just because I gave up believing in a god doesn’t mean I gave up believing in the love and joy of family. I did not give up the joy of celebration with my abandonment of the absurd. So to my religious and non-religious friends, I wish them all a Merry Christmas or a Happy Hanukkah from the heart and I hope they take it with the true spirit with which I give it – that of the spirt of humanity - something we can all celebrate.

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I gather that many people believe that atheism implies nihilism — that rejecting God means rejecting morality....isn’t it true, as Dostoevsky said, that “if God is dead, everything is permitted”?

Well, actually — no, it’s not. (And for the record, Dostoevsky never said it was.) Atheism does not entail that anything goes.

Admittedly, some atheists are nihilists. (Unfortunately, they’re the ones who get the most press.) But such atheists’ repudiation of morality stems more from an antecedent cynicism about ethics than from any philosophical view about the divine. According to these nihilistic atheists, “morality” is just part of a fairy tale we tell each other in order to keep our innate, bestial selfishness (mostly) under control. Belief in objective “oughts” and “ought nots,” they say, must fall away once we realize that there is no universal enforcer to dish out rewards and punishments in the afterlife. We’re left with pure self-interest, more or less enlightened.

...[actually, however] many theists, like many atheists, believe that moral value is inherent in morally valuable things. Things don’t become morally valuable because God prefers them; God prefers them because they are morally valuable. At least this is what I was taught as a girl, growing up Catholic: that we could see that God was good because of the things He commands us to do. If helping the poor were not a good thing on its own, it wouldn’t be much to God’s credit that He makes charity a duty.

It may surprise some people to learn that theists ever take this position, but it shouldn’t. This position is not only consistent with belief in God, it is, I contend, a more pious position than its opposite. It is only if morality is independent of God that we can make moral sense out of religious worship. It is only if morality is independent of God that any person can have a moral basis for adhering to God’s commands.

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Christopher Hitchens will be remembered as many things: an acerbic essayist, connoisseur of Scotch and cigarettes and roguish writer whose forceful pen was fueled by an imposing intellect.

Yet his impact on American life, which will be felt long after his death at age 62 on Thursday (Dec. 15), is likely to be the unabashed atheism he championed throughout his life, and the public voice he gave to growing numbers of unbelievers.

Even his foes—whose prayers he simultaneously welcomed and rejected as he battled esophageal cancer—say his acid-tongued arguments against God sharpened their own.

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How can the United States be what some have noticed, "the first secular nation," at the same time that it is "hyper-religious" in the eyes of others, notably European visitors? Pollsters are creatively busy as they listen to and observe these populations. Do the old definitions hold? Rice University sociologist Elaine Howard Ecklund caught many an eye with her scholarly papers and media appearances. Ecklund's "Atheists and Agnostics Negotiate Religion and Family" in the Journal for the Scientific Study of Religion gave her space to develop her case, and an important one it is. Her Science vs. Religion is a recent notable and well-noted book in this field.

What I take from her work is a caution lest citizens fall into the trap of over defining. The hyper-theistic make up a larger number than the hyper-atheistic, but both speak with similar incaution, for example between quarterback snaps in the theistic case and in most utterances of "the new atheists" on the other. Ecklund finds that one in five polled or interviewed atheist scientists with children "involve their children with religious institutions."

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In “Where the Conflict Really Lies: Science, Religion and Naturalism,” published last week by Oxford University Press, he unleashes a blitz of densely reasoned argument against “the touchdown twins of current academic atheism,” the zoologist Richard Dawkins and the philosopher Daniel C. Dennett, spiced up with some trash talk of his own.

Mr. Dawkins? “Dancing on the lunatic fringe,” Mr. [Alvin] Plantinga declares. Mr. Dennett? A reverse fundamentalist who proceeds by “inane ridicule and burlesque” rather than by careful philosophical argument.

On the telephone Mr. Plantinga was milder in tone but no less direct. “It seems to me that many naturalists, people who are super-atheists, try to co-opt science and say it supports naturalism,” he said. “I think it’s a complete mistake and ought to be pointed out.”

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In his leading article in the 19 December issue of the New Statesman, which he has guest-edited, the evolutionary biologist and bestselling author Richard Dawkins launches a scathing attack on David Cameron and his government's imposition of religious tradition on society in the form of faith schools.

Dawkins's open letter, addressed to the Prime Minister, leads with a warning that we must not be distracted "from the real domination of our culture and politics that religion gets away with in (tax-free) spades"; indeed, these religious traditions are "enforced by government edict".

In a direct rebuke to David Cameron's "government, [which,] like its predecessors, does force religion on our society, in ways whose very familiarity disarms us", Dawkins lists examples, from bishops in the House of Lords and the fast-tracking of "faith-based charities to tax-free status" to the "most obvious and serious" case of government-imposed religion: faith schools.

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British philosopher A C Grayling has withdrawn from attending an interreligious event to promote world peace hosted by the Vatican.

Although the professor of philosophy had originally planned to attend the third “Prayer for Peace” in Assisi, Italy, he later changed his mind on discovering that it was an event for pilgrims.

Professor Grayling told The Catholic Herald: “I thought it was originally to have a discussion with the Pope about the place of religion in society but then it turned out it was a minor event and what they wanted was these guests to accompany the Pope on a pilgrimage. So I decided to withdraw.”

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: In his Rite and Reason articles last July/August, Prof James Mackey’s central thesis is that the theory of evolution (which he describes as “Dawkins’s Darwinism”) is unfit to serve as a moral code for the human race.

I agree. It is not. And no atheist that I know, particularly Richard Dawkins, has ever suggested that it is or should be or even could be.

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Dr Rowan Williams argued it has become difficult for the Church to convey its message because of the popularity of non-believers such as Richard Dawkins and Christopher Hitchens.

He said attempts to reverse the decline in worshippers had begun but that there will be "no quick fix".

His remarks came despite new research, released by the Roman Catholic Church, suggesting that the Pope's visit to Britain a year ago has brought a lasting rise in the level of spiritual and religious feeling in the country.

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Have you heard the one about the comic who took on the establishment that loves him? Frank Skinner, the comedian, has accused atheists of threatening humanity. Interviewed by the Archbishop of Canterbury, Skinner, a practising Catholic, urged fellow believers to stand together against secularists who undermine religion.

Even if it had been Dr Rowan Williams issuing this call to arms, the audience at Canterbury Cathedral would have stopped fanning themselves with their programmes, sat up and taken notice: turning the tables on, rather than turning the other cheek to, atheist bullies represents a sensational departure from the script British Christians have recited for generations.

But the man advocating that we “stop giving in” to atheists is a popular entertainer, the football-loving king of “laddish” humour. The issue is no longer a surprising rethink; it is a breathtaking act of subversion.

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Others learned a more lasting lesson from 9/11. Tony Blair seized the opportunity to establish the Tony Blair Foundation “to promote respect and understanding between the major religions.” Without attention to religion, politicians are hamstrung in today’s world. “We in the West tend to see people of religious faith as people to be pushed to one side,” Blair said earlier this year. “That quite aggressive secularism you see in the West does not understand what is happening in the rest of the world.” Blair wants to see religious passion harnessed to “make globalization work,” but he resists secularists’ efforts to use fears of holy terror to bludgeon believers back into their hovels.

Ten years on, all this is now obvious. Resurgent secularism is a blip on the screen, New Atheism a rearguard action in a losing battle. The ferment among Muslims and Christians continues apace, and in some places it will again turn tragically violent. We have no choice but to deal with it. The message of 9/11 was always this: The gods are still back, and they are here to stay.

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In September 2001, Sam Harris was an unknown doctoral student who didn't believe in God.

But after the World Trade Center crumbled on 9/11, he put his studies aside to write a book that became an instant best-seller -- and changed the way atheists, and perhaps Muslims, are perceived in this country.

Published in 2004, Harris's "The End of Faith" launched the so-called "New Atheist" movement, a make-no-apologies ideology that maintains that religion is not just flawed, but evil, and must be rejected.

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Even if you believe in God, you might still be atheist. That's what Penn Jillette argues in his new book God, No! Signs You May Already Be an Atheist and Other Magical Tales.

The louder half of the magician duo Penn & Teller — of Showtime's Pen & Teller: Bull - - - - — frames his new book as the atheist's Ten Commandments. In it, he wanders from rants about the war on drugs to stories of eating shellfish and bacon cheeseburgers with Hasidic Jews....

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A concert event organized by atheist, agnostic and other non-theist soldiers has been cleared by the Army to take place next spring at Fort Bragg, concert organizers and a spokesman for the post said Monday.

Organizers planned to hold the Rock Beyond Belief event this year, but they canceled after saying Bragg leadership was not providing the same support it gave to an evangelical Christian concert last fall.

Supporters hailed the Army’s decision.

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So where does morality come from, if not from God? Two places: evolution and secular reasoning. Despite the notion that beasts behave bestially, scientists studying our primate relatives, such as chimpanzees, see evolutionary rudiments of morality: behaviors that look for all the world like altruism, sympathy, moral disapproval, sharing — even notions of fairness. This is exactly what we'd expect if human morality, like many other behaviors, is built partly on the genes of our ancestors.

And the conditions under which humans evolved are precisely those that would favor the evolution of moral codes: small social groups of big-brained animals. When individuals in a group can get to know, recognize and remember each other, this gives an advantage to genes that make you behave nicely towards others in the group, reward those who cooperate and punish those who cheat. That's how natural selection can build morality. Secular reason adds another layer atop these evolved behaviors, helping us extend our moral sentiments far beyond our small group of friends and relatives — even to animals.

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Three church-state activist groups criticized the Army for allowing an evangelical concert at North Carolina’s Fort Bragg but not making similar provisions for a “Rock Beyond Belief” concert for nonbelievers.

The three groups—Americans United for Separation of Church and State, the American Civil Liberties Union and the American Civil Liberties Union of North Carolina—on Tuesday (July 5) complained to the Secretary of the Army about events that appear to give “selective benefits” to religious groups.

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Secularism is moving slowly in America, but the story of religious belief and practice here looks even more complex if one takes a long view. More than 60% of Americans belong to some formal religious body today. In the late 18th century, that number was less than 10%.

Any intellectually serious program in secular studies will avoid triumphalism and deal with the complexity of secularism's history. It will know that the recent history of Europe, Canada, Australia and New Zealand is not the history of all humanity. It will also acknowledge that there is not merely one variety of secularism—some secularists have strong beliefs in paranormal phenomena, which disgusts other secularists. A serious program will also acknowledge that some of the best work on secularism has been done by Christians, foremost among them the Catholic philosopher Charles Taylor.

A few years down the line, how can we know that secular studies at Pitzer is living up to its promise? One sign: If some of its students come in as devout atheists or agnostics and leave as religious believers.

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An atmosphere of moral panic surrounds religion. Viewed not so long ago as a relic of superstition whose role in society was steadily declining, it is now demonised as the cause of many of the world's worst evils. As a result, there has been an explosion in the literature of proselytising atheism.

The abrupt shift in the perception of religion is only partly explained by terrorism. The 9/11 hijackers saw themselves as martyrs in a religious tradition, and western opinion has accepted their self-image. And there are some who view the rise of Islamic fundamentalism as a danger comparable with the worst that were faced by liberal societies in the 20th century.

For Dawkins and Hitchens, Daniel Dennett and Martin Amis, Michel Onfray, Philip Pullman and others, religion in general is a poison that has fuelled violence and oppression throughout history, right up to the present day. The urgency with which they produce their anti-religious polemics suggests that a change has occurred as significant as the rise of terrorism: the tide of secularisation has turned.

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This Easter it seems that atheists have a lot to rejoice about. According to the latest data in the American Religious Identification Survey, the number of self-proclaimed atheists in America has nearly doubled since 2001 — from 900,000 to 1.6 million.

In a nation that once prided itself on its Judeo-Christian heritage, one out of every five Americans now claims no religious identity whatsoever; and the number of self-proclaimed Christians has declined by a whopping 15%.

Yes, those who believe in nothing seem to be winning more and more converts every year.

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I'm glad Jemima Khan asked me to contribute to this issue of the New Statesman as it (at last) gives me the opportunity to prove the existence of God. You may think me unqualified for a task that has baffled the finest theologians, philosophers and physicists since the dawn of time but don't worry, I've been unqualified for every job I've ever embarked on, from learning to drive to working as a postman for the Royal Mail, and both these quests were successfully completed, aside from a few broken wing mirrors and stolen letters. So, unlike the Christmas money of the residents of Ockendon, Essex, you're in good hands. Atheists are all about us, sermonising from the godless pulpit on the benefits of their anti-faith with some pretty good arguments like, oh I dunno, "evolution" and oddly, I think, given the stated nature of their motives, being incredibly reductive in their line and manipulative in their targets....

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Every other Wednesday, right after school at 2:45, the newest club at Rutherford High, the atheist club, meets in Room 13-211.

Last Wednesday, Jim Dickey, the president, started out by asking his fellow student atheists (there are a few agnostics, too) whether they wanted to put together an all-atheist Ultimate Frisbee team for a charity event.

“We can pay the entry fee from the club treasury,” said Michael Creamer, the atheists’ faculty adviser, who urged them to take part.

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A group of religious non-believers at Fort Bragg is pushing for the U.S. military to make sure they get the same treatment as religious groups.

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A new Vatican initiative to promote dialogue between believers and atheists debuted with a two-day event on Thursday and Friday (March 24-25) in Paris.

“Religion, Light and Common Reason” was the theme of seminars sponsored by the Vatican’s Pontifical Council for Culture at various locations in the French capital, including Paris-Sorbonne University and the United Nations Educational, Scientific and Cultural Organization (UNESCO).

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Bible-reading, knitting, Twitter, and atheism are among the activities Christians are being encouraged to take up for Lent, starting on Ash Wednesday next week.

The Bishop of Huntingdon, Dr David Thomson, this week issued a challenge to Christians to join him in reading the whole of the Bible during Lent, as part of the challenge, “Round the Bible in 40 Days”.

“Most people have their favourite Bible passages, but they usually read it in small chunks and often without much sense of continuity,” Dr Thom­son said. “So it’s good from time to time to get to grips with the whole of its architecture and soak ourselves in its big story of creation, redemption, and the coming of the Kingdom.”

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The problem here is that this defence of the authority of human reason is ultimately circular and parasitical. It assumes and depends upon its conclusion. This philosophical defence of the validity of reason by reason is thus intrinsically self-referential. It cannot be sustained.

The rational defence of reason itself may amount to a demonstration of its internal consistency and coherence - but not of its truth. There is no reason why a flawed rationality will show up its own flaws. We are using a tool to judge its own reliability. We have convened a court, in which the accused and the judge are one and the same.

Reason needs to be calibrated by something external....

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As William James pointed out many years ago, religious faith is basically "faith in the existence of an unseen order of some kind in which the riddles of the natural order may be found and explained." Faith is based on reason, yet not limited to the somewhat meagre truths that reason can actually prove.

So is this irrational, as the New Atheist orthodoxy declares? Christianity holds that faith is basically warranted belief. Faith goes beyond what is logically demonstrable, yet is nevertheless capable of rational motivation and foundation.

It is not a blind leap into the dark, but a joyful discovery of a bigger picture of things, of which we are part. It is complex and rich idea, which goes far beyond simply asserting or holding that certain things are true.

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Being a radical atheist to the left of Richard Dawkins, I don't take sides in religious matters, but I was depressed by the news that three Anglican bishops, appalled by the possibility of women becoming bishops, have switched to being Catholic priests.

Firstly I find it baffling that, among all the wrongs of the world, the issue of bishops' genders should assume such importance – mind you, that's probably just me. I realise that if I were a narrow-minded sectarian bigot with no sense of perspective, I might see things differently.

But the worst thing is that this issue threatens to destroy the Church of England, or at least to diminish it until it becomes an irrelevance – well, OK, even more of an irrelevance.

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How can there be a God when people are suffering through floods and fires? How can God sit back and allow bad things to happen to good people?

A new online resource from the Anglican Diocese of Melbourne offers answers to these and other difficult questions as the Church seeks to engage directly with the rising “New Atheism” phenomenon.

"It's not surprising that Christians will be asked hard questions like these as we watch the devastation of the Queensland floods," said Bishop Barbara Darling, chair of the Christianity and Atheism Committee for the Anglican Diocese of Melbourne. "We should not be afraid of such questions, but should welcome the opportunity to talk with those who ask them".

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Nevertheless, Harris’s project to articulate a standard of morality, though it does not fully succeed, is especially important in light of the moral weakness that so frequently holds hands with today’s atheism. He quotes Joshua Greene, a neuroscientist, who argues that “there is sufficient uniformity in people’s underlying moral outlooks to warrant speaking as if there is a fact of the matter about what’s ‘right’ or ‘wrong,’ ‘just’ or ‘unjust.’” Greene claims that articulating a natural-law theory, even if it could be done, is pointless. Most of us, he reasons, believe in the same moral ideas, so we don’t need to articulate them so formally.

As we are locked in an open-ended battle with terrorists and leaders for whom Greene’s “sufficient uniformity” of morality is a fiction, we must not only do good but also defend good. To his credit, this is not lost on Sam Harris. He describes an encounter with a current member of President Obama’s Commission for the Study of Bioethical Issues, who lectures him on the Taliban. “You could never say that they were wrong,” she says, for they are entitled to their own valid beliefs. That Harris strains to counter such relativism with charts, graphs, and cat scans is a moral, if ineffective, undertaking in itself.

--Aaron Rothstein in a review of Sam Harris' "The Moral Landscape: How Science Can Determine Human Values" in the January, 2011, Commentary, p.56

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American Atheists erected a billboard over the weekend in Huntsville, Ala., that claims all religions are scams.

The ad reads, "You know they're all scams" and pictures some religious symbols including the cross, the Jewish star, and Islam's crescent moon and star.

The billboard further claims that the group American Atheists has been "telling the truth since 1963."

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Atheists, watch out. Religious people have evolved to produce more children than non-believers, researchers claim, while societies dominated by non-believers are doomed to die out.

A study of 82 countries has found that those whose inhabitants worship at least once a week have 2.5 children each, while those who never do so have just 1.7 — below the number needed to replace themselves.

The academic who led the study argues that evolution, credited by atheist biologists such as Richard Dawkins as the process solely responsible for creating humanity, favours the faithful because they are encouraged to breed as a religious duty.

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Listen to it all (about 11 1/2 minutes).

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As soon as I moved beyond childhood pieties, I became a bigoted atheist. Like Richard Dawkins, I found it personally offensive that anyone could be so naive and stupid as to worship God. Over the years, that has softened. Although I cannot believe, I no longer think it absurd to do so. One has to respect Christopher Hitchens: no one has been so atheistically defiant in the face of death since Don Giovanni on his way to hell. Even so, the stridency of Messrs Dawkins and Hitchens reminds me of my own jeering adolescence.

It is worth remembering that a substantial majority of the cleverest people who ever lived have believed in a God. Anyone who thinks that there is progress in ideas is invited to justify that position, with reference to the 20th century.

Moreover, Christianity has almost irresistible attractions....

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Christians and atheists are fighting again—this time over who can raise more money for charity.

The Christian and atheist communities on the online forum Reddit are in a battle to raise the most money for their causes. In the spirit of Christmas (or in atheists’ case, human generosity), community members are even donating money to each other’s groups.

The Reddit.com social networking site allows users to rate the popularity of various websites, as well as join like-minded communities, including groups like reddit.com/r/christianity and reddit.com/r/Atheism.

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Stand on a corner in this city and you might get a case of theological whiplash.

A public bus rolls by with an atheist message on its side: “Millions of people are good without God.” Seconds later, a van follows bearing a riposte: “I still love you. — God,” with another line that says, “2.1 billion Christians are good with God.”

A clash of beliefs has rattled this city ever since atheists bought ad space on four city buses to reach out to nonbelievers who might feel isolated during the Christmas season. After all, Fort Worth is a place where residents commonly ask people they have just met where they worship and many encounters end with, “Have a blessed day.”

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The typical member of a fast-growing U.S. atheist association is a highly educated, married white male who grew up with religious parents.

The Freedom from Religion Foundation, which grew from 5,500 in 2004 to about 16,000 members this year, announced results of a survey of its members on December , Religion News Service reports.

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In this first meditation we will examine scientism. To understand what is meant by this term we can begin with the description made of it by John Paul II: "Another danger is scientism; this philosophic conception refuses in fact to admit as valid ways of knowing different from those that are proper to the positive sciences, relegating to the confines of mere imagination either religious conscience and theology, or ethical and aesthetic learning."[2] We can summarize the main texts of this current of thought thus:

First thesis. Science, and in particular cosmology, physics and biology, are the only objective and serious ways of knowing reality. "Modern societies are built upon science. They owe it their wealth, their power, and the certitude that tomorrow far greater wealth and power still will be ours if we so wish .... Armed with all the powers, enjoying all the riches they owe to science, our societies are still trying to live by and to teach systems of values already blasted at the roots by science itself."[3]

Second thesis. This way of knowing is incompatible with faith that is based on assumptions which are neither demonstrable or falsifiable. In this line the militant atheist R. Dawkins goes so far as to define as "illiterate" those scientists who profess themselves believers, forgetting how many scientists, much more famous than he, have declared themselves and continue to declare themselves believers.

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The "new atheism" promoted by academics and writers such as Richard Dawkins, Daniel Dennett and Christopher Hitchens came under fire at a debate in Cambridge.

Terry Eagleton, distinguished professor of English literature at Lancaster University, opened the discussion, titled Responses to the New Atheism. He said that the last time he had spoken at the University of Cambridge's Great St Mary's Church was in 1968, during a debate on student radicalism - something, he noted, that we are likely to see a good deal more of.

"Why is God back centre stage again?" he asked. "Just when grand narratives seemed to be over, He's back in the spotlight."

It was the events of 11 September 2001, Professor Eagleton suggested, that brought the issue of religion "to a new focus of intensity and politicised the debate, not entirely to its benefit".

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Diana Athill, literary editor and award-winning memoirist, was....[recently] announced as one of this year’s “guest editors” of Today.

The five invitees take the helm of the programme for one day each between Christmas and New Year, with Miss Athill this year’s first guest on December 27.

Unlike the voices who infuriate the ungodly in the Thought for the Day slot each morning, including Indarjit Singh and the Rt Rev Tom Butler, Miss Athill is a non-believer.

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For a highly religious people, Americans have plenty of room to improve their knowledge of religion, according to a new survey that’s stirring debate about the health of faith in America.

The US Religious Knowledge Survey, released Tuesday from the Pew Forum on Religion & Public Life, found atheists and agnostics know more basic facts about the Bible than either Protestants or Catholics. Among the other findings:

• 57 percent of Protestants can name the Bible’s four gospels.

• 55 percent of Catholics know their tradition teaches that sacramental bread and wine become Christ’s body and blood.

• 15 percent of white evangelicals know Jonathan Edwards participated in the First Great Awakening.

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Found here:

In Whitehall, the protest march speeches are continuing. Evolutionary biologist Richard Dawkins tells the crowd: "Joseph Ratzinger is an enemy of humanity". But the BBC's Daniel Boettcher says some participants have started to drift away.

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....the sheer sloppiness of Polly Toynbee‘s tirade (yes, another one) in ...[the] Guardian is breathtaking....

So, let’s pick on the worst elements of religious expression (which millions of religious people also find weird and/or dodgy), shall we, and ignore the rest? What response would I get if I used Stalin, Pol Pot, Mao and the other usual suspects as the epitome of secular atheism? Like everything else in this world – the real one in which most of us live – religious institutions or movements comprise huge ranges of agreement and dispute with just about everything the institution or movement lays claim to. There is no objective monolith – not even when leaders pretend there is.

And, just to be really clear, (elements of) the secular world looks on with utter perplexity at all sorts of religious motivation, belief and behaviour: self-sacrifice, humility, generosity, etc. (There I go again – generalising…) The mere fact that ‘the secular world looks on with utter peplexity’ tells us nothing other than that some people are perplexed by other people – it says nothing about the subject of the perplexity itself....

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Where once secularism and humanism were relics of a bygone religious age, its voice is important again. But pointing out the blindingly obvious need to keep faiths in their private sphere has united religious gunfire against secularists. All atheists now tend to be called "militant", yet we seek to silence none, to burn no books, to stop no masses or Friday prayers, impose no laws, asking only free choice over sex and death. Religion deserves its say, but only proportional to its numbers. No privileges, no special protection against feeling offended.

The director of pastoral affairs in the Westminster diocese, Edmund Adamus, says Britain has become a "selfish hedonistic wasteland" of sex and secularism. He echoes the supreme arrogance of all the religious who claim there is no morality without God. Nonsense, but unlike the religious the godless claim no moral superiority. Wise humanists know that good and bad are pretty evenly distributed. Humanity has an innate moral sense, without threats of divine wrath and reward. Good and bad works are done by both the secular and the religious. But wherever the institutions of religion wield real power, they prove a force for cruelty and hypocrisy.

Atheists are good haters, they claim, but feeble compared with the religious sects. Atheists have dried-up souls, without spiritual or visionary transcendentalism. To which we say: the human imagination is all we need to hold in awe. Live in optimism without fear of judgment and death. There is enough purpose and meaning in life, love and leaving a good legacy. Oppose the danger of religious zealotry with the liberating belief that life on earth is precious because this here and now is all there is, and our destiny is in our own hands.

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Faced with ever-more harrowing revelations of child sex abuse by Roman Catholic clergymen, Belgians are turning in record numbers to apostasy — formally breaking with their religion through a process of “de-baptism.”

“It has increased enormously since the cases of child abuse. It keeps going up,” said Bjorn Siffer, deputy director of Flemish Humanist-Secular Society. “We know from the bishops' secretaries that they can’t cope with all the requests they are getting for de-baptism.”

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An Ottawa pub has refused to host an Anglican church group’s film night, fearing the movie’s debate over the existence of God may offend religious pub-goers.

The Heart & Crown pub says it decided to pull the plug on St. Alban’s Anglican Church’s showing this week of the movie Collision — a documentary featuring well-known atheist Christopher Hitchens and evangelical theologian Douglas Wilson — after seeing a pamphlet advertising the film.

“We made the decision to cancel the reservation because, bottom line is, we just think that our business isn’t the forum or the environment for that type of movie,” said Heart & Crown Pubs spokesman Alex Munroe, who admitted he hadn’t actually watched the film.

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Dr. Francis Collins is one of the greatest living Americans. He is the man who brought the Human Genome Project to completion, ahead of time and under budget, and who now directs the National Institutes of Health. In his work on the genetic origins of disorder, he helped decode the “misprints” that cause such calamities as cystic fibrosis and Huntington’s disease. He is working now on the amazing healing properties that are latent in stem cells and in “targeted” gene-based treatments. This great humanitarian is also a devotee of the work of C. S. Lewis and in his book The Language of God has set out the case for making science compatible with faith. (This small volume contains an admirably terse chapter informing fundamentalists that the argument about evolution is over, mainly because there is no argument.) I know Francis, too, from various public and private debates over religion. He has been kind enough to visit me in his own time and to discuss all sorts of novel treatments, only recently even imaginable, that might apply to my case. And let me put it this way: he hasn’t suggested prayer, and I in turn haven’t teased him about The Screwtape Letters. So those who want me to die in agony are really praying that the efforts of our most selfless Christian physician be thwarted.

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They say there are no atheists in foxholes. There's one on the front lines here, though, and the chaplain isn't thrilled about it.

Navy Chaplain Terry Moran is steeped in the Bible and believes all of it. His assistant, Religious Programs Specialist 2nd Class Philip Chute, is steeped in the Bible and having none of it.

Together they roam this town in Taliban country, comforting the grunts while crossing swords with each other over everything from the power of angels to the wisdom of standing in clear view of enemy snipers. Lt. Moran, 48 years old, preaches about divine protection while 25-year-old RP2 Chute covers the chaplain's back and wishes he were more attentive to the dangers of the here and now.

It's a match made in, well, the Pentagon.

"He trusts God to keep him safe," says RP2 Chute. "And I'm here just in case that doesn't work out."

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There has been a fine old ding-dong in the books pages of The Tablet, the Catholic weekly. Sir Michael Dummett, the retired Wykeham Professor of Logic at Oxford, has accused Professor John Haldane of St Andrews of a style of thought that is "old-fashioned and cramped".

In a review of Professor Haldane's book Reasonable Faith (Routledge, £21.99) Sir Michael declares that "a man's philosophy ought not to be controlled by his religious beliefs". He then says: "If the results of someone's philosophising appear to be coming into conflict with what he otherwise firmly believes, he ought to conclude that they cannot be correct, although he is unable at present to see where or how they have gone wrong."

That sounds very like religious belief controlling a man's philosophy....

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An atheist foundation that seeks to foster charitable giving among nonbelievers is encouraging members to donate to a religious charity -- and the move is stirring mixed feelings among members.

Foundation Beyond Belief, a nonprofit headquartered in Georgia, has designated London-based Quaker Peace & Social Witness as one of 10 charities its members will support this quarter.

"Reactions in the nontheist community have ranged from applause to gasps of dismay," said secular humanist Dale McGowan, executive director of the foundation, in a statement.

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The Education Secretary said he would be "interested" to look at proposals for non-religious schools from figures such Professor Richard Dawkins.

Prof Dawkins, author of The God Delusion, said last month that he approved of the idea of setting up a "free-thinking” school.

The comments follow the publication of Coalition plans to give parents' groups, teachers and charities powers to open their own schools at taxpayers' expense.

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A new billboard is going up in Raleigh and five other North Carolina cities with a seemingly innocuous slogan superimposedon an image of the American flag: "OneNation Indivisible."

It's what the slogan doesn't say that may bother some people.

Since 1954, the Pledge of Allegiance has split those three words to include two others: "under God."

But this billboard was paid for by N.C. Secular Association, a coalition of nonbelievers and agnostics. Their message: We're Americans, too.

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...the greatest challenge to religious belief today is atheism based on neo-Darwinism. Hence the conclusion: if you are a consistent neo-Darwinian atheist you will wish there to be as few people as possible who share your beliefs.

This sounds like an intellectual joke, and so it is. If atheists can make fun of believers, why should not believers return the compliment? At its heart, though, is a serious proposition. Albert Camus, in The Myth of Sisyphus, said that the single most fundamental question we can ask is: “Why should I not commit suicide?” I think he was wrong. Spinoza was right: we have a natural instinct to survive. Instead, the most fundamental question we can ask is: “Why should I have a child?”

In terms of self-interest it makes no sense. Having children carries with it a high price in terms of money, energy, attention and time. Ethically too it is fraught with unanswerable questions. What right have we to confer life (and thus eventually death) on someone without their consent? What entitles us to expose a child to the thousand natural shocks that flesh is heir to? Did not Solomon in his wisdom say that “the dead who have already died are happier than the living who are still alive, but better than both is he who has not yet been, who has not seen the evil that is done under the sun?” Rationally, having a child makes no sense at all.

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Standing before a room full of fellow African-Americans, Jamila Bey took a deep breath and announced she's come out of the closet.

Her soul-bearing declaration is nearly taboo, she says.

"It's the A-word," said Bey, 33, feigning a whisper. "You commit social suicide as a black person when you say you're an atheist."

Bey and other black atheists, agnostics and secularists are struggling to openly affirm their secular viewpoints in a community that's historically heralded as one of America's most religious.

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America has a complex and enduring commitment to pluralism. We want people to be free to act — and believe — as they please. But we must all play in the same sandbox, so we are attentive to the idiosyncrasies of our playmates, especially when they don't make sense to us.

Few idiosyncrasies are more perplexing than the ways people connect science and religion. Widespread rejection of evolution, to take a familiar example, has created a crisis in education, and it now appears that biology texts might be altered to satisfy anti-evolutionary activists in Texas. Many on the textbook commission believe their religion is incompatible with scientific explanations of origins — evolution and the Big Bang — so they want textbooks with more accommodating theories and different facts.

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As President Obama considers nominees to replace retiring Supreme Court Justice John Paul Stevens, a debate bubbles as to whether religion should play a role in his choice.

This is a no-brainer. The religious views of the next justice of the high court must absolutely be a decisive factor.

Though the court without Stevens will be left with six Catholics and two Jews, the open seat should not go to either domination. Nor should it go to a Presbyterian, a Lutheran, a Methodist, a Muslim or even a Zoroastrian. If it did, that would make nine people who all have one religious principle in common: a belief in religion.

Clearly, the next person to take the bench should be an atheist.

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