Professional Documents
Culture Documents
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Vol: . XVII
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$1.00.
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:3:F.I.L
In
This
DETROIT
Issue:
ATHEISTS
IN ACTION
IN AMERICA
IN EUROPE
A Journal
of Atheist
Thought
!:"
i ' '.j
I:
No: ie
by
Popular
Prof.
Exposition
Ludwig
Buchner
M. D.
This is an old Freethouqht Classic first published in 1856. By 1884 it had gone through 15 editions. To be published in the U. S. it was translated from the German by the author.
and simple
Again, this was one of the books that the established printing
houses of the United States
would not touch. The old Atheist publishing
house, the Truth Seeker Company, put out a rep'drit in' 1950.
".
The American Atheist Centre has purchased
alto1 tfiese books still in print.
This makes the
oo~'collector's
item a this point.'
.
".--.'.~:'
i"i',~ The
p~~s.
book
tftiCiira:m~ 8%"
is hardbound,
in good quality
5Y:/' the book consists of 400
Even
when
all
the
new
books
are
written, for our times, this will still be as good or
better than anything that could be produced now.
Seeing the classic, basic, argument, Dr. Prof. Buchner !~~es you to the root .. the radical >- and
answers the question with the reason that is
eternal with the thinkers of all times.
trr.
"i;~ociety
of Separationists.
lnc., P.
O.
Box
"-:"'i.:'"
cop(y)ies of
"
:'~~ SEPARATION
OF RELIGION
.,
"
AND GOVERNMENT
Fra~k S~ancara (usual price $5.00)
" .. ':.'~y
xpires A
.~'f~RGE
'~ii~,e~~es:
J;t,'t916'.
1'.4~~~t~.'""
BANKAMERICARD
Signature:
Name':
Apt. No.
Address: _---------------City:
___________
State: .
NO:
ON THE COVER
Bertrand Russell was born in England on M~y
18th, 1872. He died in 1970.
Russell received his education at Trinity
College, Cambridge, where he later became a fellow and lecturer.
With A.N. Whitehead he wrote Principia
Mathematicia (1910-1913), a pioneer work in sym-
JUNE 1976
Jon Murray
John Sontarck
Avro Manhattan
Jo Kotula
bolic logic. He was also the most skilled dialectician among the adherents of the New Realism. A
realist, his object was to give to philosophy a
scientific basis. As a social thinker he stressed
creative activity of man which he called the
principle of growth.
Always an open and militant Atheist, he
spoke bluntly to the problems of religion, as in his
"I think all the great religions of the world Buddhism, Hinduism, Christianity,
Islam, and
Communism - both untrue and harmful.
...
I
am as firmly convinced that religions do harm as I
am that they are untrue. . .. there are also', in
most religions, specific ethical tenets which do
definite harm.
"The harm that is done by a religion is of
two sorts, the one depending on the kind of belief
which it is thought ought to be given to it, and the
other upon the particular tenets believed.
"The whole conception of god is a conception ... quite unworthy of free men.
.'".
"Mv own view on religion is that of Lucretius. I regard it as a disease born of fear and as a
source of untold misery to the human race."
Editorial:
American Atheist Centre
17
18
Feature Articles:
The Rise of Religion in America
And Its Decline in Europe................
21
24
,
30
NEWS
DETROIT
ATHEISTS IN ACTION
Finally,
the practice settled down to a
TI1U! sdav Roman Catholic Rosary service and a
Wednesday Protestant Bible service
The situation
continued,
then, until the
Detroit chapter of the Society of Separationists,
Inc was formed
in late 1975. Several of the
members of that group, (Henry Schmuck and Karl
Pauli) visiting the American Atheist Centre in
Austin
Texas called attention
to the situation
there 'and asked that a letter be written to the presiding' judge admonishing him to discontinue the
unconstitutional
practice.
Dr. a.Hair wrote such a letter contending
that the religious services were "illegal and unconstitutional."
Speaking to the news media later she pointed out that "Government can in no way sponsor or
aid religion and religion can not ask such aid." she
said. "It
is impermissible
for a governmental
agency (or official) to go out of its (or his) way to
aid or make available special privileges for religion."
Judge Byrd responded by saying that he was
willing to "fight all the way to the Supreme Court"
(with tax dollars of course) for the rigp.t to allow
Protestant and Roman Catholic religious services to
continue in his court.
Byrd was quoted in the press: "I'm ready for
a court fight ... " he said. "I believe in god and I
don't care ... " what anyone says.
The Detroit newspapers, radio,
vision covered the arqument in depth.
and tele-
services and
By mid-January, the Detroit News Newspaper issued an editorial denouncing Dr. O'Hair.
Incredibly
that article said: "Fortunately,
Mrs.
O'Hair's legal grounds seem far more shaky than
those she evoked in filing the lawsuit which led to
the U ..S. Supreme Court banning prayer in the
nation's public schools."
Meanwhile, the Detroit Chapter of S.O.S.
was attempting to form so that it could take a
stand in relation to the suit. Officers were elected;
a Dial-An-Atheist program was implimented; fund
raising was begun.
By early March $500 had been raised toward
a legal fund. The issue continued to remain much
in the news and the Chapter asked Dr.O'Hair to
challenge the judge to debate. She complied by
asking Judge Byrd to debate on the "efficacy of
prayers" and suggested that the debate take place
on April Fool's Day. The judge refused to defend
his belief in prayer.
Girding for the fight, Mr. and Mrs. John
Cruz, and Mr. and Mrs. Alan Scwartz attended the
Sixth Annual National American Atheist Convention in New York City, where further plans were
made for the filing of the suit and for a speaking
engagement for Dr. O'Hair as a fund raiser for that
suit.
David A. Goldstein was hired by theDetroit
Chapter and a petition was prepared.
Correlating a television appearance on "A.M.
Detroit"and
a speaking appearance at the Birmingham Temple in a Detroit suburb, again much
publicity for the approaching law suit was generated. The speech, for which an entrance fee of $3.00
was charged, brought in a total of $700 more for
the legal fund.
On May 12th the suit was filed in Wayne
Circuit Court..
The plaintiffs were the Detroit
Chapter of the Society of Separationists, I nc., with
John Cruz, Morris Brown and Henry Schmuck, as
taxpayers also. All three are officers and members
of the Detroit Chapter. The suit was filed against
Judge Frederick Byrd, Judge of the Common
Court.
Again, a great deal of publicity accompanied
the suit. with Judge Byrd stating "I'm going to get
a lawyer and fight this woman." He added, "We
need more prayer around here, not less." in obvious anger.
the establishment
of
Later, Marsa proposed that all religious ceremonies be stopped at Council meetings.
Wernik responded that the sentiment in the
past has been for the prayer and assured Marsa that
his request would be considered. The mayor said
also that this issue was discussed four or five years
ago.
SOCIETY OF SEPARATIONISTS,
INC.
Metropolitan Detroit Chapter
P. O. Box 38305
Detroit, Michigan 48238
Telephone: [313] 399-2889
on it.
Liberty
STOP THAT
UNIVERSITY
PRAYER
BAN
ON WORSHIP
IN DISPUTE
This time it was early Mav=and--another
Society of Separationists Chapter Director, Paul
Marsa, of I\lew Jersey, decided to try his wings for
a flight out of the closet.
SALUTE
DRAW
OBJECTION
<
The Delaware case arose when the Rev. William F. Keegan, without seeking permission, celebrated a Sunday morning mass for Roman Catholic
students in the Christian Commons, a student center between two high-rise residence halls. The University sued to stop the practice when its protests
were ignored.
The defendants, joined by Bishop Thomas J.
Mardaga of Wilmington,
filed a counterclaim
seeking to bar the university's interference with the
mass.
The First Amendment
prohibits
laws that
would establish a religion or interfere with its free
exercise. The Supreme Court has held that in order
to pass muster, a state law must have a secular purpose, must have a primary effect that neither inhibits nor advances religion and must avoid "excessive government
entanglement
with
religion."
If a law permitting
prayer required extensive use of state personnel and funds for regu lation
or oversight, for example, it could be struck down
as entangling.
The University told the Justices that there
were 1,410 public institutions
or higher learning
in the United States with 7,127,544 students, and
there were about 300 religios denorninationaThe
Delaware court's judgement, if applied through the
country,
would require all these 'tax supported
institutions
to supply facilities for worship to any
religious organization, 'the appeal said.
After the Catholics file their reply, the Justices will decide whether to hear the case or let the
state court ruling stand.
[source: New York Times, 1/5/76]
HONEST
CARL
tion
In the issue dated May 23rd, 1976, the queswas for Carl Reiner, writer-actor-director.
Are
you
religious?-M.G.
June 1976/American
Emmons,
Minn.
Atheist - 8
DESPITE
Mrs. Williams
argued that
the case believe that adultery
grounds for divorce, and neiact of adultery,
the court
ecclesiastical obligations and
deny the divorce.
PRAYER COST
A wood products broker named Lionel Trebilcock was turned down by the Tax Court when he
sought to deduct the pay of a clergyman hired to
hold prayer meetings at his business and give spiritual counsel to workers, says Prentice-Hall. The tax
court said spiritual counseling isn't a routine part
of business.
[source: Mail Tribune, Medford, Oregon, 12/5/75]
RELIGION
ESCAPEES
That headline appeared in The Catholic He
aId Citizen. An article by Catholic priest Andre'
THE LORD'S
ECCENTRICITY
According
to a United Press International
news story, an eight-year old boy in Memphis, Tennessee, was lured to the Sunday services of a local
church by promises of hot dogs and soft drinks.
During the service, the minister,
the Reverend
Gene Hobgood, pointed out the boy's long hair,
saying in effect that all males who don't keep it
trimmed close are going to hell. The child was terrorized into submitting to a haircut then and there.
The hell-fire sermon so frightened the boy, his parents say, that his nose bled all Sunday afternoon.
The Reverend Hobgood, not dismayed, told the
press, "I didn't start it. The lord did. And it works
works."
,
If the Reverend Hobgood reports the lord's
position correctly,
the lord might need psychiatric treatment. Throwing little children into eternal flames because of the length of their hair is not
behavior characteristic of the mentally sound. Such
eccentric passions certainly do not fit a person for
a responsible position such as that of creator of
the Universe.
[source: Playboy]
PRIESTS IN ROME
Pope Paul VI recently complained at lengtf
- about the "abandoning
of rei igious observances bentire populations"
and the "many seminaries'
that are "nearly deserted" as well as religious or
ders that "have trouble finding new followers.'
-Such problems are literally at the pope's own door
step." Rome ranks among the Catholic cities witt
the smallest number of native priests,"
report
Rome's Daily American. Less than half a dozer
were ordained this year in this city of three mil
lion inhabitants."
[source: Awake, 11/22/74]
June 1976/American Atheist - 9
VIVA
It's official.
Satan lives.
.
The Vatican has just announced that a specl~1 study commissioned by the Sacred Congregation for the Doctrine of the Faith had concluded
that the devil lives in fact and is not just a personification of evil.
[source: Philadelphia Inquirer, 6/27/75J
PRAYER
AS A CURE
FOR CANCER
IGNORANCE
OF THE
LAW
-And
"whoever wilfully
[sic) blasphemes
the holy name of god by denying cursing or contumeliously reproaching god, his creation, qovernment or final judging of the world, or by cursing
or contumeliously
reproaching Jesus Christ or the
Holy Ghost, or by cursing or contumeliously
reproachmg or exposing to contempt and ridicule,
the holy word of god contained in the holy scriptures shall be punished by imprisonment in jail for
not more than one year or by a fine of not more
than $300, and may also be bound to good behavior." (272:36)
-If you must blaspheme, do it in Vermont.
You'll save yourself $100. "A person who publicly
denies the being and existence of God ... shall be
fined not more than $200." (17:801)
[source: Boston Globe, 5/2/761
A SANE
nia
JUDGE
There was no time off this year for Califorstate employees to observe Good Friday.
in
WHY
N.Y.C.
IS BROKE
distribute
Another part of the chaplain's job in municipal hospitals, according to the guidelines and
standards, is to "be of assistance in the public relations activities of the hospital" and "to control the
distribution of religious literature."
THICK
SKULLS
LOBBYING
Financially
supported
by the orders to
which they belong, all of which are tax exempt,
the nuns visit senators and representatives and push
for the social needs of the poor. They give testiJune 1976/ American Atheist - 12
INEFFECTIVE
LOBBY
LAWS
Network
Enquirer, 9/9/75]
Observer, 6/20/75]
MOST
NUNS VIOLATE
before the
and helped
to building
"Now we're
subsidies af-
Oregon's liberal Republican Sen. Mark Hatfield is as devout and active a church member (Baptist) as anyone in Congress. Hence he was a natural
choice for speaker at the recent annual convention
of the Religious Public Relations Council-which
he proceeded to electrify (or possibly electrocute)
with the following statements
"The National Council of Churches is the
most ineffective lobby I know of on Capitol Hill."
"They come up with
resolutions that we
know probably couldn't even get a majority vote
in their local congregations."
"Everyone
the Hill to see me, often from the religious establishment, never once look upon me, I have a feeling, as other than an object to be manipulated, just
like any other lobby does."
Retorted the National Council of Churches'
(NCC) man in Washington, Dr. James Hamilton:
"An
oversimplified
shot."
True. But the NCC Governing Board is heavily dominated by the large delegations of a few big
denominations-particularly
the United Methodists-where
the denominational
high commands
are heavily infiltrated by far left wing and black
militant bureaucrats, who are considerably adept at
the skill of ecclesiastical power politics.
As an example, several of these NCC member denominations support a related agency of the
NCC called the Corporate Information Center. This
organization, which says it has an annual budget of
$195,000, is quite skilled at demanding public exposure of the financial transactions of large business corporations. But it has not, apparentlv.rvet
seen fit to demand that the United Church of
Christ stop concealing the salaries of top executives like the Rev. Larold Schultz.
"This year, more cornpan ies wi II receive reslutions on social issues than ever before," a United
Methodist Church official, said earlier this year as a
coaltion of 52 Protestant and Catholic organizations announced stockholder actions.
Estimates of ecclesiastical clout have been
placed as high as $20 billion in the United States.
But-as the Rev. Howard Schomer, of the United
Church of Christ, says: "That doesn't mean that all
of that could be brought to bear at once on corporations."
Excluding property investments, most recent
estimates of the Roman Catholic Church's investJune 1976/ American Atheist - 13
II
ment wealth
billion.
Included
among other estimated
church
holdings in the U.S. that could be used to pressure
corporations are:
.$1
billion
$500 million
by
the United
by
the
Church.
Presbyterian
American
Baptist
A review of corporate
challenges by the
churches last year, however, shows that religious
shareholders failed to attract any more than 10
per cent of total annual meeting votes on the 20
Churches.
.$100
million
by
the
United
prac-
Church.
$300 million
anti-Semetic
Methodist
Church.
Issue
Sponsors
Avon
Equal Employment
Opportunity practices
Unitarians
Colqate-Palmolive
Images of women
in advertising
Continental Oil
Strip-mining
American Baptists
General Electric
Involvement in B-1
bomber program
United Methodists
IBM
Report of South
African saies
Kraftco
Disclosure of nutritional
composition of food products
Sisters of Charity of
St. Elizabeth
million
--~------~~~~~------policies
Servite Order
Eli Lilly
Drug pricing
Motorola
Phillips Petroleum
Political contributions
Episcopal Church
Tenneco
Source:
.$300
include
by
Interfaith
Center on Corporate
New York [January, 1976]
the
United
Church
Reformed Church in
America
Responsibility
of
proposals submitted
by the churches.
Christ.
While the drive for corporate responsibility has been largely a Catholic-Protestant
effort in
the past, the American Jewish Congress recently
announced it will file shareholder resolutions with
as many as 100 companies.
The AJC is asking companies to reveal
whether
they plan to participate in an Arab boycott of Israel or discriminate against Jews in any
other way. So far, it reports more than 25 of the
resolutions have been withdrawn since the cornpanJune 1976/American Atheist - 14
The center, which helps coordinate corporate challenges, includes 25 Protestant denominations and agencies and 27 Roman Catholic orders
whose total shareholder power is estimated to be
more than $3 billion.
Smith
said
the
resolutions
are just
one
to get companies to
Frequently,
Smith said, filing a resolution
causes companies to adjust their policies and allows
the churches to withdraw the challenge. He said
that happened last year in the case of challenges
against American
Home Products, Control Data
Corp., Sears, Roebuck & Co., and Tenneco.
connotations
from the
tree and Santa Claus."
Dowds
said the cross-lighting
practice, at
the time of trial, probably will fail all three tests
set by the U.S. Supreme Court to determine constitutional separation of church and state.
A coalition of has filed stockholders' resolutions with 10 United States corporations demanding a halt to overseas political contributions
and
bribes for favors.
"Foreign
political
contributions
and purchase of favored treatment
by some U.S. transnational corporations
are a form of neocolonialist
intervention
in the internal political life of other
countries,"
said the Rev. Dr. Howard Schomer, a
spokesman for the Interfaith Center of Corporation Responsibility.
[source: James Robison]
cannot
be avoided.
It is there.
The basic question here is whether the decision should be made by her parents, who understand her and are trying to act in her interest,
or whether strangers from the ACLU should be
allowed to "play god".
[source: Tulsa World, 12/3/75]
SPECIAL
If you had been subscribing to the American
Atheist "I nsiders' Newsletter"
you wou Id have
known why the magazine has been held up.
If you are an American Atheist and you are
in agreement with the "Aims and Purposes" of the
Society of Separationists, Inc., printed on the back
inside cover of the magazine -- why don't you send
in for a membership application blank?
We are doing something that
thinkable -- if you think about it.
IS
NOTICE
Building our program of names was Genesis
- what else! Trying to find lost names when you
send in a different address or change your names
by adding a "Jr" now and then, is all under the
program Lamentations.
When you move that is
New Testament. If, and when, you send in money
for contributions, renewal or what-have-you - that
program, obviously, is Numbers. And, if we want
to find you anywhere in the computer, we naturalIy ask Revelations to do the job.
really un-
We refuse to operate out of a cellar. We refuse to be marginal people. American Atheists are
the best thing that the country has going for it.
The application of pure reason is going to solve
every problem that the United States has -- ami
nothing less than that will do it.
Atheist
Radio Series
Contribution
of Demokritos
American
Materialism: The
Program 384
KLBJ Radio
13th March,
1976
Austin, Texas
Hello there,
This is Madalyn Mays O'Hair,
Atheist, back to talk with you again.
American
June 1976/American
Atheist - 18
~I
with
whom
I spent five
One
of the circumstances which caused
Demokritos to fall into oblivion, was his want of
ambition and his distaste for dialectic discussion.
He is said to have been in Athens without making
himself known to one of its philosophers. Amongst
his moral aphorisms we find the following:
"He
who is fond of contradiction
and makes many
words is incapable of learning anything that is
right."
Demokritos founded no school. His words
were copied from
and his whole philosophy was
finally absorbed by Epikuros. Aristotle mentions
him frequently with respect. However, he cites him
only when he attacks him, and this is not done
with fairness or objectivity.
Yet, we know much
about Demokritos, mostly because of his clearness
and consecutiveness in thinking. We may consider
the following propositions as the essential foundations of his teaching.
I. Out of nothing arises nothing; nothing
that is can be destroyed. All change is only combination and separation of atoms.
This proposition contains in principle the two
great doctrines of modern physics-the
theory of
the indestructibility
of matter and that of the persistence of force (or conservation of energy). This
stands, of course, in contradiction to the Christian
concept of creation "out of nothing".
Out of this proposition came the theory of
the universe which we use today in physics, and astronomy.
II. Nothing happens by chance, but everything through a cause and of necessity.
When a tile falls upon a man's head while he
is walking down the street, this is regarded as an
accident. Yet, no one doubts the direction of the
wind, the law of gravitation, and other natural circumstances, which fully determined the event, so
that it followed from a physical necessity that, in
fact, any head which appeared there at that particular moment would be struck be a tile.
Although there may be an assumption
chance error, there were numbers of causes
volved.
His third proposition
of
in-
was:
proposition
was:
proposition
was:
was:
Demokritos was aware of how organic bodies adapted to environmental situations and considered the human frame to be especially so adapted.
H is view of the world was objective-not
subjective.
condition of most materialists. He felt that the distinctions of good and evil, right and wrong are to
be known instinctively without inquiry. He found
cheerful serenity of soul to be the most lasting
good, but that it could be attained most readily
through right thinking and acting, as a result of experience. The reason for striving after this harmonious inward condition is reason enough for the happiness of the individual.
And, we think
right.
~)
ECUMENISM
?(
CONCHY
(:ii::)
THE
RISE
AND
OF
ITS
RELIGION
DECLINE
AVRO
IN
AMERICA
EUROPE
MANHATTAN
One of the most striking features of America, to one who has set foot on its soil for the first
time, is the incredible number of religious buildings dotting
the country here, there, and everywhere, all seemingly brand new, characterised by
neat, white, or red, or grey walls, chaste roofs, and
ornamented
with outsize contemporary
semi-futuristic crosses in their fronts. Each church is invariably accompanied by adjacent structures, probably offices of the house of the local clerical incumbent. They all exude a sense of prosperity,
well-being, affluence,
in fact. It is clear that there
was no lack of money behind the planners or those
who conceived their erection, maintainance and future care.
Since I was travelling from New York southwards, at first I assumed this was a phenomenon
peculiar to the North, a section of the U.S.A. generally regarded as prosperous.
But then as I penetrated deeper and deeper
into central and into what is still regarded as the
South, the number of these extraordinary
prosperous looking buildings,
far from diminishing,
increased, until finally having reached my destination, Texas, the sacred structures multiplied
beyond
the dream of any super-optimistic
building
entrepreneur.
I could not help making mental comparison
with old Europe.
There, of course, one sees
churches, local churches in every village, or city,
big or small. When one visits any European town,
one comes across lots of churches. But what distinguishes the church population
of sacred buildings from their American
counterparts
is that,
whereas the American ones are all brand new or are
looking extremely young and healthy, their European equivalents, by contrast, are old, tired, dilapidated, ancient, when not crumbling.
Europe, in fact, is the geriatric ward of
churches, whereas America is the youthful clerical
gymnasium of sacred architecture,
if we dare to
call the extraordinary
amalgam
of American
sundry church architecture, sacred.
But then, whereas Europe had almost 2000
years during which to build its churches, America
had only 200. As a result, therefore,
America
IN
Atheist - 21
open hostility
spells loss of income. In other
words, this means financial deprivation, hence the
scarcity for the erection of new churches. The latter when built as a rule are built in the suburbs
outside the new' industrial cities.
As for the Protestant Churches, whether in
Europe or in England, their situation is positively
a gloomy one. Their congregations are shrinking at
an ever alarming rate. Most of them consist exclusively of elderly people. The younger prefer the
discotheque to the chapel and the bars to the Sunday Schools. They look with contempt upon their
contempories who still cling to their pastors, clergy
or elders. Youth who do that are considered
squares. And although the image of choirs singing
hymns on the Sunday television screens might give
a different picture, it should also be remembered
that for one full chapel there are hundreds of empty pews.
By contrast
the American
congregations
look youthful and on the whole happy, clean and
prosperous. They struck me not only for their cohesivitv, but equally for the well-balanced mixing
of the age groups. There seem to be also a kind of
cohesion with the local pastor, moderator, or clergyman, lay preacher, or whoever runs the church.
It is the spirit of the friendly club, of a club
which has opened its portals only on a Sunday, but
which gives one a warm welcome, nevertheless.
Another feature which strikes the European
visitor, very vividly, is that the average American
suffers from a singular personal isolation. He appears to be living in a kind of systematized isolationism. He is isolated within his citvblock , or
within
his office encased within some vitreous
skyscraper; he is isolated in his supermarket. Everything around him seems to exhude anonymity. His
motels, his large stores, his suburbs, his wide wonderful highways. The good, average American, in
short, is squeezed between two impassable walls: a
crushing anonymity and a depressing isolationism.
Human nature, like nature itself, abhors a
vacuum. There will be a seeking after, to fill the
vacuum with something, no matter what. And
that's where the church or the chapel comes into
the picture. The neat, well painted, brightly lit
church building becomes a natural focus for all
those who feel lonely, abandoned, forgotten, bored
and deprived of the minimum of human contact.
And since most individuals in the dispersed
American communities feel that way, it is obvious
for them as the natural centre of their social activities; piety, even when genuine, being nothing
more than a basic excuse to consort with other hu-
man
them,
ble.
The chapel or church, in short, is transformed into the candle flame round which all the
moths of the neighbourhood congregate, fearful of
the terror of isolation.
The Sunday gatherings and hymns at the local church, therefore, become social fillers or the
foci of human contacts apparelled under the guise
of religiosity.
The man or the woman who has
worked a II the week in an office or factory, who
has gone to and fro isolated in his (her) car, from
his bungalow to his office, and vice versa, un-welcoming another day of physical and social isolation, looks forward to a Sunday attendance at the
local church. True, he has to put up with boring
sermons and bad singing, but at least he is given the
opportunity
to chat, to exchange views, to look at
his neighbors or to consult a friendly counsellor in
his pastor, clergyman, with all the beneficial and
social effects of a club, where the members feel
they belong intimately to some kind of living community.
The call of the chapel in America
such primary fundamental.
The prosperity, vigor and continuous resurgence of the American Churches, therefore, owe
their current paramount place to factors which are
peculiarly
American.
Of these, the most striking
are the following:
the growing antisocial habitat of
the average American, entrapped by an all embracing isolation and anonymity,
which he cannot avoid; and his yearning of belonging to something
where he can be considered human, individualistic and recognisable, hence, his otherwise unexplainable support of conventional religion.
The fact is that his religion is made simple,
indeed too simple to be even discussed, an all purpose filler, closing the widening gap between his
culture and his life, but above all, assuaging his subconscious fears of the unknown.
It is not for nothing that all his cosy little
churches, beside sparkling like jewels by day, are
lit by night, with all the glory that electricity
can
give to anything made out of brute matter. They
are a kind of estoric night club, promising endless
fun-with
a difference though. Instead of a suggestive nude figure, here, we have an illuminated
cross, the symbolic hope of all the joys of a forthcoming eternal life.
is due to
Another no less important factor is the immense religious naivete of the American believer
whether Catholic or Protestant. The average American theological knowledge is non-existent. As- for
that of their pastors, this is of such verbalised gullability that it must first be heard to be believed:
hence the triumphant
fundamentalism
of the American Churches.
In addition the American religious establishment has the clear eyed outlook of a babe, exhuding a simplicity worthy of a child, with the credulous inncence of one who can believe anything,
provided it is written in a book ... in our case, in
the Holy Book. This simplicism is typified by the
American clergy whose lack of historical and theological background is their most endearing quality.
As for the student population,
students could be
the latter-day students of a latter-day world, where ,
young people are no longer required to think, or even to know anything about yesterday or tomorrow, being mesmerised as they all seem to be by a
sense of unhistorical
immediacy. This, more than
alarming, is dramatic. It is even more so since such
sense of immediacy has affected also the American
Churches, hence the phenomenon of the Seventh
Day Adventists, the Jehovah Witnesses and others
waiting, in earnest, the Second Coming.
1976/American
Atheist
- 23
The
Case
for
Secular
Morality
ROBERT ASHTON
Most of the world judges Atheists and Agnostics unjustly. To the ignorant, lack of religion
is a mandate for abuses. I n a world that desperately
needs detached and rational viewpoints,
Atheists
and Agnostics are obliged to be on their best behavior. They can vindicate themselves only by
moral distinction.
So long as morality remains bound to religion it remains arbitrary, prejudicial, irrational, and
in many ways barbarous and dishonest. The few
high minded ideals of Christianity
have failed to be
exclusive. I nstead, we have often enough seen the
social attitudes
of Christians revert to the Old
Testament books of Deuteronomy
and Leviticus,
wherein the morality
is fundamentally
barbarous.
Our immature notions of democracy and humaneness make us weak in correcting such an objectionable moral tradition. We are hamstrung by contradictory myths.
The mark of a truly civilised and enlightened
society is a workable
secular morality.
Secular
morality is moral code based only upon logic and
the facts.
One of these facts is that religion and traditional morality are powerful ideological forces. It is
a more important
fact that these forces are ignorant and mostly unjust. It is to this last fact that
the greater emphasis must be given. Failure to do
so means failure and defeat for enlighteded free
thinking.
An educated and enlightened citizen has objective moral duties. One of these is the duty to
rationalise ethics. Unless this duty is accepted, the
education and enlightenment
have little tangible
worth. If there is any moral duty that rightly overrides all the others, it is to give human abundance
upon earth a moral justification.
This is to be done
by giving civilised ethical values a rational and factual basis. Unti] this is done, society will remain
as it is now, a poorly integrated happenstance agglomeration of parts.
In the West, the majority
of the religious
will agree with the Agnostics about specific social
goals. These are a constructive
and fulfilling
kind
of liberty, the rational give and take of good conduct and honesty, and a security from the calamities brought about by ignorance. Whatever we
wish to believe, however, we are still enmeshed in
June 1976/American Atheist - 24
~I
traditional
and myth ridden thinking.
This ignorance is rapidly bringing about our actual material
doom. This is beyond any truly honest argument.
We believe our liberties to be due to social
progress. We rightly value those liberties.
It is
nonetheless still true that an Atheist or an Agnostic
can encounter
economic or political
discrimination. Social progress cannot be taken for granted
unless we know exactly what it is and how it occurs, and then aim directly towards it.
Social progress cannot come about simply
by granting increased tolerance and humaneness
without any planned or coherent basis. One should
not expose one's flank without
first neutralising
the enemy. It makes Iittle sense to erect no guard
against such insidious follies as blindly venerated
tradition.
The most effective guard against this is
secular morality,
since it is the conscience in the
end that must resist conservative delusions.
True social progress will grant satisfying and
constructive
liberties. It will above all cause a real
improvement
in honesty. and good conduct. It will
also give to the individual a safeguard against the
effects of traditional
wrong thinking, that cesspool
of haphazardly accumulated nonsense.
True social progress cannot come about unless morality is a fully secular domain. This claim is
supported by a vast battery of arguments. All of
these simply cannot be included in a brief discussion. Importantly,
the merit of secu lar moral ity resides in its objective. It is to make good conduct
and above all honesty a rationally
and factually
conceived and planned system that will actually
bring improvements.
Secular morality is not connected with open
ended permissiveness. Open ended permissiveness is
an oddity of our age. It is undiscriminating,
apa_ thetic, and unreasoned. It is before all else a kind
of belated manifestation
of misconceived Christian
beliefs. It is as if the more merciful and charitable
conceptions of Christian thought had finally percolated throughout
society in a long delayed and
'unconstructive
reaction. Such a thing could hardly
occur except in a situation of relative per capita
wealth, that being another anomaly of our age.
Open ended permissiveness grants rights and
liberties through a vaguely conceived charity and
mercy. This does not create a balanced social system. There is no compensating demand for responsibilities and duties. The situation is in fact as unbalanced as was the feudal society, in which duties
were demanded and rights were not granted. The
present anomaly is hardly more intelligent.
The open endedness of contemporary
permissiveness makes no provision for the coherence
of society. Society is just as vulnerable to senseless conservative reaction as it is to senseless radical anarchy.
We are at the moment experiencing an irresponsible disregard for the victims of violent
crimes. The problem is in distinguishing between
haphazard victimisation and crimes of violent revenge. Being rationsl, secular morality will make a
substantial distinction between these cases.
Good conduct
and integrity
arise from
planned and workable rules of mutually beneficial
behavior between the members of society. While
good conduct, fairness, honesty and loyalty are
demonstrably good in themselves, in hard fact they
are a contractual affair. They are parts of a conscious and purposeful compact between the intelligent members of society. Christian permissiveness
is far away from this concept.
Our ancestors made what to us seem intolerable errors of thinking. If we cannot at first see
the equally grave errors of our time, we should
reso lutely ferret them out. Intellectual
honesty
must be put before pride. It is the capacity to do
this alone can support self respect.
.
Intellectual honesty is at the core of a vast
fund of arguments that show that secular morality
is necessary not only for vindicating civilisation
but also for ensuring its continued existence. The
most important of these arguments concerns our
immediate material destiny.
all to each. In training children to be worthy members of society. the inducement towards a conscience must be a many sided force.
In the development of a conscience, tradition presents us with a dilemma. It is rightly asked
whether fear of an omniscient supernatural judge
is more conducive to a sound conscience than logical and realistic ethical training. Fear of a Supreme
Judge has accomplished hardly anything so far.
Still more pertinently, blind faith is inimical to intellectual honesty. The dilemma is thus resolved.
We can prove our ethical worth only by
good conduct without
the spur of supernatural
fear. With such fear, our conscience is not fully
genuine or honest.
In the motivations of varied individuals there
are varied limits to charity and integrity. Ignoring
their own limitations,
these same individuals are
quick to ask for an improvement of their treatment
by society. In this seeming contradiction
resides
the basis and foundation for a factual and logical
development of social responsibility.
It is the factual basis of conscience in the education of a developing person.
It seems axiomatic that there are agreed
practical rules of kindness and integrity that are of
mutual benefit to those that put them into practice. This axiom should be a required part of the
school and indeed the nursery syllabus of the future. It is an apt and effective reinforcement of the
arbitrary injunctions that are in any event required
for training a child. Arbitrary
injunctions are not
good enough by themselves. Thevcan be obstinately and also logically resisted, albeit with a short
sighted logic. The superior logic must have the first
say. Without this salutary beginning, institutions
will be worthless and weak.
The advancment of scientific knowledge requires a detached and objective manner of enquiry.
So long as scientific endeavor applies this kind of
intellectual honesty to specific matters of science,
in these matters it is successful. This fact contributes towards a detached and objective manner of
enquiry in all fields of knowledge. This is a fitting
factual background for the moral teaching of intellectual honesty.
The paramount virtue of intellectual honesty
is as essential for meaningful and true social progress as it is for the advancement of theoretical and
practical science. If a juvenile recognises the fruitlessness of fraudu lent procedures for science and
technology but does not recognise this for matters
of social morality, society is still armed with censure, ostracism, the ruin of a moral reputation, and
by Brickinan
the small
<,
-I
-
UFOs
Understand
(Qnly
-Flats)
W. HOWARD
Several times I've heard a music teacher refer to music's flat symbol-" I)' -as a broken heart.
The first time I heard it I was amused. A few more
hearings set me to thinking, and what I construe to
be understanding began to reveal cleverly hidden
meanings in my favorite reading. Many centuries
ago the most poetic of peoples determined to not
be obvious. Hence "The broken-hearted in no wise
despise" replaced "play the flats with confidence
already!"
In other words, fear them not. "God
gave him another heart" =" bb" = double flat.
"God gave Solomon largeness of heart" = many
flats added as accidentals.
"His heart was lifted
up" (off the score) = cancelled by a natural--" t=,";
in this instance the "heart" may have been the keyflat, or DO. "The heart is deep" = a flat "deepens"
--Iowers--- the tone one half-step. "The heart is deceitful" = the hearing of singers and string players
is not always accurate in chromatic intervals. "Deceitful" is also fun-able terminology, D-C it, fool;
play D and C, then find the semitone between
them. "Hardness of heart" = establish the exact
pitch of the flatted note, and stubbornly maintain
it. "In singleness of heart" = music that is devoid
of double-flats. Eight-flats was a forbidden key. "It
is a good thing that the heart be established" = in
key signatures. That is, don't use the C-signature
J E M
"Let the dead (tones) bury the dead" =
vibratoless open-string tones of all string instruments, as well as the tones of singers of peculiar
judgement.
Sky people are little men
= PSALM.
get
bring my raincoat!
was and is
serious commentary about singers. Why was Caruso? Always Hear Qver-Tones Resonating = TaRA = Overtones Are Readily Hearable (also HOTA.) Singer, Create Over-Tones = COST. "He that
hath an ear (rnusical.) let him hear" overtones. Car- uso could say with the Psalmist, "1 have heard with
my ears." And because Caruso heard his overtones,
he knew the reality of "both ears shall tingle" with
overtones, Wonderful Overtone Resonance = OUR.
,FATHER
Four
High
(over)
Tones
Are Easily Resonated. Why Caruso? Because he
conformed; he did as he had been told to do with
his ears (not his diaphragm) by those wise Ancients.
MADALYN APTS.
790 N. E. 128th ST.
MGR. APT. 307
NO. MIAMI, Fl. 33161
Phone (305)
895-1074
Beautiful,
Luxury,
Modern Apts. in heart of North Miami.
One of
lowest crime areas. Just one block to stores and movie.
Over 150 stores
within a S-block
area. Near a large adult playground
with numerous
tennis courts,
handball,
softball,
basketball
courts,
all within walking distance
of about 4 blocks.
No. Miami Beach less than 2 miles.
Bus line just 3/4 of a block.
Downtown
Miami only 15 minutes
via
Expressway
I-9S.
Only one mile to Biscayne
Boulevard.
The Apts. are just two and a half years old. Has a large 27,000gallon swimming
pool and sun area.
Soundproof
construction
... fully
wall-to-wall
carpet.
Also Dishwasher,
Frost-Free
Refrigerator,
Undercover
Parking,
Elevator,
Central
Air and Heat.
A Manager
that cares and wants you back, retired,
formerly
from
New York City area.
Average
winter
temp. of North Miami daytime,
78; nighttime,
71.
furnished,
with balconies.
_
2-Bedroom,
2-Bath,
Send last month's
rent
Season,
$
call torrate per month.
Lease will be sent by return mail.
and date of arri~al.
check
Name
------------------------------------Tel.
Address
------------------------June 1976/ American Atheist - 29
now
BOOK
The book, Force and Matter, written over
120 years ago, necessarily came at the inceptive
period of the study of natural science. Yet, in a
uniquely modern manner, the author is able to
apprehend the universals
where confrontations
would continue between religion and science.
Present, as he was, when science was in an awakening point, he saw the touchstones and set
about to delimit and define them.
Perhaps the single myth which lingers longest in the United States is that of life after death
which necessitates the belief in a "soul" which ca~
survive the physical deterioration of death. In his
chapter on 'Brain and Mind' Buchner has the
answers for the Kathy Quinlan problems of our
day.
With compelling facts he shows that the senility of old age would be impossible if the soul or
spirit was a thing independent of the body, and the
spiritual powers increased in proportion
as the
body drew nearer to its dissolution.
He proves that thought is indissolubly conjoined with definite material motions, matter, products and activities of matter. He attacks the
theory of the unity and immateriality of consciousness, to prove - in an overwhleming way - that
it rests on self-deception and ignorance of facts.
We are, today, still bogged in the Voltairean
concept of idees innees (what Locke designated as
innate ideas). Buchner spends one chapter on this
religious idea of 'conscience'. He finds that nature
knows neither views nor objects, neither psychical
nor material conditions imposed upon her from
'without or from above' and you will be convinced
by him if you have the need for such conviction.
When considering the idea of god, he refers
back to Martin Luther's famous quotation that
"God is a blank tablet, on which there is nothing
save that which thou thyself has written." Extensively reviewing the theorists of his day he finds
REVIEW
Inc.
To encourage the development and public acceptance of a humane ehtical system, stressing
the mutual sympathy, understanding and interdependence of all -people and the-cerrespondinq
responsibility of each, individually, in relation to society.
.
5. To develop and propagate a social philosophy in which man is the central figu're wtlQ, alo~ ,
must be the source of strength, progress and ideals for the well-being and happmessof humanity.
.' :n'.(,
'.1:.
,C'
6. To promote the study of arts and sciences and of all problems 'a'ffecting' t~~'~tnamtelf8ncw,L
perpetuation and enrichment of human (and other) life:
., . ":' I'~rn'''",
7. To engage in such social, educational, legal and cultural activity as win bec.Useft.tllijQdrbertefjqjaf
to the members of this Society (of Separationists, lnc.) and to s_ocietv,a~,~who;l;,.; , !,5J-:"'v:-:
Definitions
"
-1;),0
:,: .',
:'H
r .
L,
'-
,I
,'-
2. American Atheism may be defined as the mental attitude which unreservedly ,,c.gept,s-Jtm,:
supremacy of reason and aims at establishing a system of philosophy and ethics verifiable
by experience, independent of all arbitrary assumptions of authority~r.c~eeds.;-,z,
", ,'1S'. ,,' ,.~.
_.
c~i;~~~).t;
May i97S/
American
Atheist
- 31
The Truth,
at last, Revealed
about Organized
FREEDOM
UNDER SIEGE
by Madalyn
Religion
Murray O'Hair
Expire;;).s-----Expires,
Name;
Addres;).s
~~
City
--'>State:
Signature
Apt.No.,---------LZip Code'
Date
~,.._---