Professional Documents
Culture Documents
A Journa I O
nd Thought
August. 1985
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AMERICAN ATHEISTS
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August, 1985
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On the cover:
This being the month of August, let's consider momentarily another use of the word august - i.e., awe- inspiring, admirable, majestic or
venerable. It has long been considered that the governments
of nations should be" august" bodies - especially the judicial branches thereof. The courts
were supposedly intended to be just; to administer fair treatment of individuals under the established laws of their respective nations. They were to reflect
unbiased judgements in a civilized and scholarly manner so as to further the pleasurable existence of the people and to protect the lives and property of all
- including, of course, even those minorities and/or "offenders" within the various cultures claiming to have social integrity. Unfortunately,
from time to
time, some such judicial bodies fail - miserably! Certain of these "experts" of justice become obsessed with their power and authority. They, seeking
reliqious- like adoration from their charges, play to the popular demands of special factions within the society - willingly catering to whatever inequitable
prejudices are strongest or more aggressive. You've seen this happen time and again in the annals of history. It is happening today in America - the
"home of the free and the brave." We would be wise to observe, very closely, the activities of our now right-wing fundamentalist
judges who are traveling a
path that angles away from true honesty and integrity, lest our "august" courts become cesspools of bigotry and favoritism.
G. Tholen
Editor/Robin Murray-O'Hair, Editor Emeritus/Madalyn O'Hair, Managing Editor/Jon G. Murray, Assistant Editor/Gerald Tholen, Poetry/Angeline Bennet,
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Austin, Texas
August, 1985
Page 1
Page 2
Thus we can see that America has generated with its own actions the hatred that
eventually comes to a head in a hostage
situation. Even when the side of the religious
question that we chose to back does something of equal or greater "wrongness" compared to the taking of a few innocent persons, we turn our back and pretend not to
see what has taken place. A case in point is
that Israel had held over seven hundred
Moslems in military prison camps for years,
against international law and without benefit
of a trial. The persons holding the American
hostages were involved in standoff negotiations for a matter of weeks with the stated
object of pressuring Israel into releasing
their fellows. But the lesson cries out - to
reach to Israel it was necessary to peck as
hard as possible at its superpower ally,
America.
We must also keep in mind that both the
United States and the side that we back in
the Middle East refuse to directly negotiate
with the other side. By refusing to negotiate
August, 1985
Hostage
American Atheist
Austin, Texas
August, 1985
pg.
30)
Page 3
ASK A.A.
In Letters to the Editor, readers give
.their opinions, ideas, and in/ormation.
But in "Ask A.A." American Atheists
answers questions regarding its policies, positions, and customs, as well as
queries of factual and historical situations.
Page 4
You say that the American Atheist magazine is in about nine hundred libraries across
the nation. Well, it isn't in mine! Why don't
you have it in all of them? How can Ihelp?
Lizzie Hill
Pennsylvania
If one considers that in the history of the
United States no out-out-out Atheist magazine was ever permitted into either public
libraries or in colleges and universities, our
record is excellent. As a matter of fact it is
typical that American Atheists breaks ground
for the first time everywhere and then
scattered little groups of not-so-brave lesser
August, 1985
American Atheist
THE END
OF A SUPREME COURT ERA
Jefferson's Wall of Separation
between State and Church
On July 1, 1985, the U. S. Supreme Court
handed down two rulings having to do with
the Title Iprogram of the Elementary and
Secondary Education Act of 1965, under
which the churches of the United States
have been accommodated with tax money
for many of their educational programs. A
small thin rank of concerned activists who
are motivated primarily against the Roman
Catholic Church receiving these grants has
kept up the good fight against such distribution of tax money for approximately twenty
years. They lose as often as they win and the
U. S. Supreme Court has toyed with nonsensical explanations for its decisions as it
has slowly eroded Jefferson's wall of separation between state and church.
The public school system of the United
States, depending primarily on funding from
local real estate taxes, had been underfinanced for two hundred years. During recent times since World War II, there had
been incessant knocking at the doors of the
federal government for aid. But an enormous drawback had been the intervention
of the Roman Catholic Church in the federal
political arena, with its minions deliberately
blocking the passage of a bill for such aid
unless the parochial schools of that church
were included in the largesse. Under the
Kennedy administration the battle was allayed since he had pledged, as a Roman
Catholic president, he would not not give
such special aid to the schools of his church.
Upon his death, Lyndon Baines Johnson
needed the Roman Catholic vote both to
shore up his administration and for reelection. He therefore compromised with
the church in order to obtain clear sailing for
the first large-scale federal aid to education
program. Under the program, from the
beginning, federal funds were sent to public
school districts, which were then required to
provide instruction - on an equal basis for impoverished children in both public and
parochial (religious) schools. At the time this
was felt to be a politically feasible way for
government to aid parochial-school students
without unconstitutionally subsidizing the
propagation of religion. Knowing full well
that such aid (given under even the guise of
aid to impoverished children) was in fact in
Austin, Texas
derogation of the concept of separation of ment. In order to effectuate the desired end
state and church, various schemes for the
of direct tax money aid to the churchdistribution of the funds were undertaken in schools, elaborate schemes have been made
hundreds of school districts - and were in a and peculiar definitions have been coined to
number of instances immediately chal- pretend that the tax aid does not directly or
lenged. In a series of what is called case-byindirectly assist the churches which own and
case First Amendment jurisprudence, the . operate the schools in question. This is, of
U. S. Supreme Court has timidly ap- course, patently absurd. Religion is aided.
proached this unsettling educational probThe Court, forced into a review of these
lem, slowly but certainly backing away from state laws because of litigation brought by
a "strict construction" of the First Amend- opponents of such aid, has slowly permitted
ment "wall of separation" as more and more
the states to provide church-related schools
pressure has been brought for increasing aid with secular, neutral, or nonideological servto religion in the "school cases." The two ices, facilities, or materials such as bus
recent cases are but two in a series which transportation,
school lunches, public
have come to the Court during the twenty
health services, and secular textbooks. All
years since the passage of the Elementary
such outreaches have provided for careful
and Secondary Education Act of 1965.
governmental controls and surveillance by
state authorities in order to ensure that state
The Problem:
aid supports only secular education, knowTax Money Aid to Church Schools
ing full well that with church-related schools
there is no part of the program which is not
All concerned know that there is a politi- integrated with religious ideology. The applical fight headed by the Roman Catholic
cation of all of these "aid" programs to
Church to obtain tax funding for its schools.
parochial schools and the Court's carefully
Equally well known is the fact that the legal structured arguments which permit them to
and logical arguments against such financial continue have been, of necessity, simply
aid have slowly been lost. American Atheists
elaborate exercises in deceit.
feel this has occurred since none of the politBecause of this, the U. S. Supreme Court
ical institutions in the United States, includ- itself has had to coin phrases to explain away
ing the U. S. Supreme Court, has had courits lack of courage to face the issue. One
age enough to say openly that religion
such has been the "child aid" theory which
should not be subsidized because it it inherpretends that the church-related schools do
ently insane and inimicable to the human
not benefit from the tax dollars - only the
spirit. As long as our culture continues to
little children do.
treat religion not alone as a beneficence but
In the cases, Aguilar v. Felton and School
as an actual necessity for humanity, it can
District of the City of Grand Rapids v. Ball,
hardly then deny tax monetary assistance to
we see the same convoluted reasoning at
its institutions.
work. And this time both cases were reUnder pressures from the Roman Cathosolved by a frail majority, 5-4. In both Brenlic Church and its adherents, political subdinan delivered the opinion of the Court in
visions of our nation (the states) have passed
which Marshall, Blackmun, Powell and
laws enlarging the area of state aid to the
Stevens joined. The dissents were by Burger,
church-schools, usually drawing in part upon
White,Rehnquist, and O'Connor. The victhe funding provided by the federal governtory against tax aid to church-related
August, 1985
PageS
Aguilar v. Felton
Majority Opinion of The Court
written by
Justice William J. Brennan, Jr.
In the first, Aguilar u. Felton, we find that
New York City uses federal funds under
Title I to pay the salaries of public school
employees who teach in parochial (that is,
religious) schools in that city. Federal financial assistance is authorized since this arrangement is said to meet the needs of
educationally-deprived children from lowincome families. New York City makes the
teacher assignments, pays the teachers'
salaries, and supervises the teachers by
unannounced monitoring visits to the classes
at least once a month. The funds are appropriated in accordance with programs proposed by local educational agencies and
approved by state educational agencies.
New York City has been providing such
instructional services funded by Title I to
parochial school students on the premises of
parochial schools since 1966. Of those entitled to receive such funds in 1981-1982, 13.2
percent were enrolled in private schools. Of
that group, 84 percent were enrolled in the
schools affiliated with the Roman Catholic
Archdiocese of New York and the Roman
Catholic Diocese of Brooklyn, and 8 percent
were enrolled in Hebrew day schools.
In both the Hebrew and the Roman Catholicschools, the lower courts found that there
was "a system in which religious considerations playa key role in the selection of students and teachers and which has as its
substantial purpose the inculcation of religious values."
The programs conducted at these religious schools include remedial reading, reading skills, remedial mathematics, English as a
second language, and guidance services. All
material and equipment used in the programs funded under Title I are supplied by
the Government and are used only in those
programs. The administrators of the paro-
Page 6
chial schools are required to clear the classrooms used by the public school teachers of
all religious symbols.
In 1978, six taxpayers started a legal challenge to the practice in a federal District
Court alleging that the Title I program
administered by New York City violated the
Establishment Clause of the First Amendment to the Constitution of. the United
States. They sought specifically to enjoin the
further distribution of funds to the programs
involving instruction on the premises of the
religious schools. The case continued for
seven years before the July 1st decision. The
lower District Court held for the program
and against the taxpayers. The Court of
Appeals for the Second Circuit reversed the
decision, holding that "the Establishment
Clause ... constitutes an insurmountable
barrier to the use of federal funds to send
public school teachers and other professionals into religious schools to carryon
instruction. "
The U. S. Supreme Court granted certiorari (review) in 1984, and the case was heard
in argument, together with a similar one
from Michigan, on December 5th.
The distinguishing feature of the New
York City case was the use of supervision to
prevent the Title Iprogram from being used,
intentionally or unwittingly, to inculcate the
religious beliefs of the surrounding parochial
school. But it was just this which the Court
immediately saw as being an excessive entanglement of church and state. The entanglement factor, the Court said, was rooted in
two concerns:
(1) When the state becomes enmeshed with a given denomination,
the freedom of religious belief of those
who are not adherents of that denomination suffers.
(2) The freedo~ of even the adherents of the denomination is limited by
the governmental intrusion into sacred matters.
Quoting from a prior (1975) case, the
Court stated, "The prophylactic contacts
required to ensure that teachers play a
strictly non ideological role, ... necessarily
give rise to a constitutionally intolerable
degree of entanglement between church
and state."
The Court also had sustained (1976) state
programs of aid to religiously affiliated institutions of higher learning (colleges), because
the institutions were not, allegedly, "pervasively sectarian (i.e., religious)" and because
the aid was allegedly for nonsectarian (nonreligious) purposes. In those cases, supervision was unnecessary to ensure that the
grants were not being used to effect a reli-
August, 1985
American Atheist
Concurring Opinion
Justice Lewis F. Powell, Jr.
Powell made it plain that the prior decisions could not all be overridden. "I write to
emphasize additional reasons why precedents of this Court require us to invalidate
these . . . educational programs that concededly have 'done so much good and little,
if any, detectable harm.' " In a politically
astute statement, he first carefully commended the parochial school system by citing from one of the prior decisions which had
recognized "the important role" of such
schools. This cleverly put the entire Court
behind his statement.
Parochial schools, quite apart from
their sectarian purpose, have provided an educational alternative for millions of young Americans; they often
afford wholesome competition with
our public schools; and in some States
they relieve substantially the tax
burden incident to the operation of
public schools. The State has, moreover, a legitimate interest in facilitating education of the highest quality for
allchildren within its boundaries, whatever school their parents have chosen
for them.
It did not matter that none of the state-
Austin, Texas
August, 1985
.Dissenting Opinion
Chief Justice Warren E. Burger
Burger begins his dissent with a tearjerker. "The program at issue covers rernedial reading [which], for example, reaches
children who suffer from dyslexia, a disease
known to be difficult to diagnose and treat.
Many of these children now will not receive
the special training they need, simply because their parents desire that they attend
religiously affiliated schools." One is astonished that a Chief Justice of the U. S.
Supreme Court would stoop to this kind of
emotional bilge.
He goes on to say, along with Justice
White, that the decision is "contrary to the
long-range interests of the country."
"It borders on paranoia to perceive the ...
Bishop of Rome lurking behind programs
that are just as vital to the nation's schoolchildren as [and here he lashes out at
Powell's decision] are textbooks, ... transportation to and from school, ... and school
nursing services."
"We have frequently recognized that
some interaction between church and state
is unavoidable, and that an attempt to eliminate all contact between the two would be
both futile and undesirable." To bolster his
argument, he calls - as he loves to do upon the early fateful words, from the 1952
case Zorach v. Clauson, 343 U.S. 306, of
one who would later turnout to be a liberal
curmudgeon, Justice Douglas:
The First Amendment ... does not
Page 7
from low-income families. The Establishment Clause does not prohibit such sorely
needed assistance .... "
It does not matter that this is not the issue.
Free secular education is available to all the
children in our nation, in neighborhood
schools. If parents are convinced by their
religion to disdain the public school system
and to send their children to private parochial schools, which function for the indoctrination of the children into the tenets of the
particular religion chosen by the parents, it
is the duty of the religion and the parents
who it has convinced to give adequate education to those children. Their choice has
been freely made.
Dissenting Opinion
Justice Sandra Day O'Connor
(with whom Justice Rehnquist joins)
Dissenting Opinion
Justice Byron R. White
White has long been an enemy of the
Court's interpretation of the Establishment
Clause in the context of state aid to private
schools. He made this quite clear in his dissent to the original Lemon case with its tripartite test. Reaching, in a continuing way,
toward the "state's rights" and "local option" premises, he again stands his ground.
" ... I am satisfied that what the States
have sought to do in these cases is well
within their authority and is not forbidden by
the Establishment Clause."
- .-.
Dissenting Opinion
Justice William H. Rehnquist
Rehnquist immediately reaffirms the rage
he felt with the "Silent Prayer" case of Wallace v. Jaffree earlier in June. (See July,
1985, issue American Atheist, p. 8-9, 'The
Deceit of Silence.")
" . . . the Court takes advantage of the
'Catch-22~ paradox of its own creation, ...
whereby aid must be supervised to ensure
no entanglement but the supervision itself is
held to cause entanglement. The Court ...
strikes down non-discriminatory nonsectarian aid to educationally deprived chidren
Page 8
August, 1985
American Atheist
Austin, Texas
August, 1985
dents in the religious schools were assembled on the basis of religion without any
consideration of residence or school district
boundaries and that they were, therefore,
segregated by religion. Allthe schools shared
a deep religious purpose. The Roman Catholic school goal was for a Catholic education
as "a God oriented environment which permeates the total educational program, a
Christian atmosphere . . . a continuous
development of knowledge of the Catholic
.faith, its traditions, teachings, and theology." The Christian schools proclaimed "it is
not sufficient that the teachings of Christianity be a separate subject in the curriculum,
but the Word of God must be an aI/pervading force in the educational program."
Therefore, the lower court found that the
schools are "pervasively sectarian" and
. concluded "without hesitation that the purposes of these schools is to advance their
particular religions," and that "a substantial
portion of their functions are subsumed in
the religious mission."
The U. S. Supreme Court in its decision
begins with the statement that the Establishment Clause proscribes "sponsorship,
financial support, and active involvement by
the sovereign in religious activity," and
agrees that it has often grappled with the
problem of state aid to nonpublic, religious
schools. "Providing for the education of
schoolchildren is surely a praiseworthy purpose. But our cases have consistently recognized that even such a praiseworthy, secular purpose cannot validate government
aid to parochial schools when the aid has the
effect"of promoting a single religion or religion generally or when the aid unduly entangles the government in matters religious.
For just as religion throughout history has
provided spiritual comfort, guidance, and
inspiration to many, it can also serve powerfully to divide societies and to exclude those
whose beliefs are not in accord with particular religions or sects that have from time to
time achieved dominance."
The opening leaves one breathless; has
the U. S. Supreme Court finally come to its
senses? One can only read on with
amazement.
"The solution to this problem adopted by
the Framers and consistently recognized by
this Courf is jealously to guard the right of
every individual to worship according to the
dictates of conscience while requiring the
government to maintain a course of neutrality among religions, and between religion
and nonreligion." [Emphasis added - Ed.]
But something is amiss, for then the court
goes on to articulate the tripartite test of
Lemon:
Page 9
Page 10
August, 1985
"
"In the programs challenged in this case,
the religious school students spend their typical school day moving between religiousschool and 'public-school' classes. Both type
of classes take place in the same religiousschool building and both are largely composed of students who are adherents of the
same denomination. In this environment,
the students would be unlikely to discern the
crucial difference between the religiousschool classes and the 'public-school'
classes, even if the latter were successfully
kept free of religious indoctrination."
Rather than rely on evidence adduced in
the case, the Court goes to one piece of
theoretical writing and to a lower court opinion in a different case.
This pervasive [religious] atmosphere makes on the young student's
mind a lasting imprint that the holy
and transcendental should be central
to all facets of life. It increases respect
for the church as an institution to
guide one's total life adjustments and
undoubtedly helps stimulate interest
in religious vocations .... In short, the
parochial school's total operation
serves to fulfillboth secular and religious functions concurrently, and the
two cannot be completely separated.
Support of any part of its activity
entails some support of the disqualifying religious function of molding the
religious personality of the young student. Giannella, Religious Liberty,
Nonestablishment and Doctrinal Development: Part II. The Nonestablishment Principle, 81 Harv. L. Rev. 513,
574 (1968).
"Consequently, even the student who notices the 'public school' sign temporarily
posted would have before him a powerful
symbol of state endorsement and encouragement of the religious beliefs taught in the
same class at some other time during the
day."
This particular argument staggers the
mind, for it is precisely the federal Court
system which has approved "disclaimer"
signs on nativity scenes both on and off pub-
American Atheist
Austin, Texas
Dissenting Opinion
Chief Justice Warren E_ Burger
The Chief Justice concurred in part and
dissented in part.
"I agree with the Court that, under our
decisions in Lemon ... the Grand Rapids
Community Education program violates the
Establishment Clause. As to the Shared
Time program, I dissent for the reasons
stated in my dissenting opinion in Aguilar u.
Felton."
Dissenting Opinion
Justice Sandra Day O'Connor
Justice O'Connor concurred in part and
August, 1985
dissented in part.
She dissented from the majority opinion in
respect to the Shared Time program also for
the reasons stated in her dissenting opinion
in the Aguilar u. Felton case. Nothing in the
record indicates that the Shared Time instructors have attempted to proselytize their
students, she noted.
She turned then to the statement of the
majority that "a significant portion of the
Shared Time instructors previously taught
in nonpublic schools, and many of these had
been assigned to the same nonpublic school
where they were previously employed." In
fact, she states, only thirteen Shared Times
instructors have ever been employed by any
parochial school, and only a fraction of those
thirteen now work in a parochial school
where they were previously employed.
In regard to the Community Education
program, she agreed with the majority that
the program violates the Establishment
Clause. "The record indicates that Community Education courses in the parochial
schools are overwhelmingly taught by instructors who are current full-time employees of the parochial school, ... In addition; the supervisors of the Community
Education program in the parochial schools
are by and large the principals of the very
schools where the classes are offered. When
full-time parochial school teachers receive
public funds to teach secular courses to
their parochial school students under parochial school supervision, I agree that the
program has the perceived and actual effect
of advancing the religious aims of the
church-related schools. This is particularly
the case where, as here, religion pervades
the curriculum and the teachers are accustomed to bring religion to play in everything
they teach. I concur in the judgment of the
Court that the Community Education program violates the Establishment Clause."
.....~....
'
Dissenting Opinion
Justice Byron R. White
White hung in with his original attitude
and opinion. "As evidenced by my dissenting opinion in Lemon . . _ I have long disagreed with the Court's interpretation and
application of the Establishment Clause in
the context of state aid to private schools.
For the reasons stated in those dissents, I
am firmly of the belief that the Court's decisions in these cases ... are 'not required by
the First Amendment and [are] contrary to
Page 11
Dissenting Opinion
Justice William H_Rehnquist
Rehnquist, the most adamant of all, referred all concerned back to his dissenting
opinion in the "Silent Prayer" case, supra.
Then, he went further, " . . . the Court . . .
declines to discuss the faulty 'wall' premise
upon which" the case rests. "In doing so the
Court blinds itself to the first 150 years' history of the Establishment Clause.
"The Court today attempts to give content to the 'effects' prong of the Lemon test
by holding that a 'symbolic link between
government and religion' creates an impermissible effect. But one wonders how the
teaching of 'Math Topics,' 'Spanish,' and
'Gymnastics' which is struck down today,
creates a great 'symbolic link' than the
municipal creche upheld" in 1983 "or the
legislative chaplain" case of the same year.
"The most unfortunate result ... is that ...
the Court, despite its disclaimers, impugns
the integrity of public school teachers. Contrary to the law and the teachers' promises,
they are assumed to be eager inculcators of
religious dogma ... " although "Not one
instance of attempted religious inculcation
exists in the records of the school aid cases
decided here today."
need to return to the normalcy of "benevolent neutrality" and "benign accommodation" to Judeo-Christianity. Obviously the
Court will extrapolate even beyond those
theoretics, for it has already stated in the
creche case:
Nor does the Constitution require
complete separation of church and
state; it affirmatively mandates accommodation, not merely tolerance,
of all religions, and forbids hostility
toward any. Lynch u. Donnelly 52
U.S.L.W. 5163, (March, 1983)
The 1984-1985 session of the Supreme
Court of the United States marks the end of
an era. It concludes with one faction deliberately writing an opinion to goad another
faction. From this can only come retribution
by that faction which will come into dominance later in the year.
It is no wonder that the media in the United States did not choose to analyze in depth
what has actually occurred in the court during its last several weeks in session. That
court, and any semblance of judicial justice
in America, is completely in disarray.
*Law, the doctrine that principles of law
established by judicial decision be accepted
as authoritative in cases similar to those
from which such principles were derived.
Conclusion
The only conclusion one can draw from
these two cases is that the five justices who
voted the practices to be unconstitutional
(Brennan, Marshall, Blackmun, Powell, and
Stevens) were so enraged by the dissenting
opinions presented in the "Silent Prayer"
case on June 20th, just two weeks and four
days before these decisions, that they deliberately wrote rather sweeping Lemon type
decisions. The exercise was not all that difficult since in each instance they had only to
uphold lower Circuit Court decisions and to
rely on the stare decisis principle.*
In addition, they knew that these cases
were their advertised "swan song." Justice
Lewis Powell, now age 78, has been in and
out of hospitals several times this last year,
and it is apparent to all concerned that he
willprobably not be able to resume his seat
Page 12
August, 1985
American Atheist
PEDOPHILIC PRIESTS
It has never been the habit of American
Atheists to deride religious persons caught
in human peccadillos. Ifa minister seduces a
church member's wife, ifthe church organist
is discovered in the back pew with the
church's treasurer in a compromising position, if there are whiffs of scandal with the
priest and his housekeeper - and there
always are - to err is human. These items
often find their way into the local newspapers to the consternation of everyone
who does not know that every city is Peyton
Place.
Recently a member of American Atheists,
F. Elliott of San Francisco, California, began
to bombard the American Atheist Center
with material which, at first, was thought to
be in the human peccadillo category. Archbishop John Roach, former president of the
National Conference of Roman Catholic
Bishops, drove his car into the side of a
convenience store in Lindstrom, Minnesota,
took off down the road, and was later
stopped and given a breath test. Alcohol
concentration in his blood was 0.19 percent,
nearly double the 0.10 percent definition of
intoxication under Minnesota law. He was
the second archbishop arrested for drunk
driving within a year. Incidentally, although
these details are meager, they were compiled from a hard hunt for exactness since
most media reports were extremely scant,
only one from Minnesota giving the Archbishop's actual alcohol blood content and a
second giving the Minnesota definition of
intoxication. Stillthe American Atheist Center had a "So what's new?" attitude.
But Elliott was insistent on making a point;
and he wrote to the office of the Attorney
General of California, the A.c.L.U., the
news media, and the American Atheist Center. He pointed out that very short negative
news items concerned with the Roman
Catholic clergy, if they appear at all, are
buried in the classified section of such papers as the San Francisco Chronicle but that
Jewish and Protestant clergies' embarrassments always make the front page. Elliott
insisted that "the archbishop is a public figure" and that no preference in news coverage should be given to him.
Finally Elliott became extremely agitated
when an Episcopalian priest whom he described as "a nobody, a nothing" received
twenty-one inches of coverage, two head-
Austin, Texas
lines, and a story by a San Francisco Examiner staff writer for having 'been arrested in
possession of a kilo of cocaine, the street
value of which was a mere $500,000.
While debating, again, that there was not
really sufficient information to make a column concerned with Archbishop Roach or
the fragmentary stories of other high placed
Roman Catholic officials, the American
Atheist Center began to receive a series of
articles from several sources having to do
with a "homosexual" sexually abusing children. But as the information came in, there
was no certainty that a "homosexual" was
involved at all. The person creating the news
was one Roman Catholic priest.
In the last several years the nation has
been witness to some extraordinarily scandalous cases of pre-school children being
sexually abused by personnel in private
child-care centers. Indeed, some aspects of
one California trial were carried for days on
end on Cable Network News and other
major networks, as newspapers and magazines focused on that case deliberately. It
could well be said that a national scandal was
made of it. There was much attention give to
the fact that a "grandmother" (the genre of
which is a classic figure of warmth and love
in the United States) was involved.
In addition, the media has most recently
seized upon the concept of "missing children," the stories pregnant with suggestion
that "homosexuals" spirit the children away
in order to indoctrinate them into a life of
sexual exploitation.
A story of a Roman Catholic priest involved in such sexual child abuse then
should have made headlines around the
country, which was ripe for just such a juicy
tale. It did not. American Atheists, therefore, took another look at both the original
tale and the media's handling of it.
Initially the story came out of Lafayette,
Louisiana where it would have died a suffocated death had it not been for a staff
writer, Steve Blow, of the Dallas Morning
News picking it up so that it could be spread
in that paper on May 26th. Every subsequent writer simply rewrote his report largely in Blow's words. No wire service reworked it and where it did appear, most
frequently the story was toned down and
focused on this single priest. A rewrite done
by the Washington Post seems to have been
August, 1985
Page 13
Page 14
August, 1985
American Atheist
Austin, Texas
August, 1985
Page 15
Page 16
required to work every third or fourth Sunday. Thornton complied for over two years.
Then, in November, 1979, he advised his
employer that, as a Presbyterian who observed Sunday as his Sabbath, he would no
longer work on Sundays, invoking the Connecticut statute which provided,
No person who states that a particular
day of the week is observed as his
Sabbath may be required by his employer to work on such day. An employee's refusal to work on his Sabbath shall not constitute grounds for
his dismissal.
Thornton's employer offered to transfer
him to a management job in one of its Massachusetts store that was closed on Sunday.
He declined. The only other job opening that
the employer had was in a nonsupervisory
position, at a lower salary, in a Torrington,
Connecticut, store in which capacity he
would not be required to work on Sunday.
He took the transfer in March, 1980, and
within two days resigned and filed a grievance with the State Board of Mediation and
Arbitration, alleging that he had been discharged from his manager's position in violation of the Connecticut statute. His employer countered that he had not been
"discharged" and that the statue violated
Article 7 of the Connecticut Constitution
and the Establishment Clause of the First
Amendment to the Constitution of the United States.
Having found that Thornton's claim was
based "on a sincere religious conviction,"
the Board sustained his grievance and ordered his reinstatement at his old job, back
pay, and compensation for lost fringe bene-
August, 1985
fits. The Connecticut Superior Court affirmed the Board's ruling, saying that the
statute did not offend the Establishment
Clause of the First Amendment to the Constitution of the United States. Thornton died
on February 4, 1982, while his appeal was
pending and his estate continued the suit,
since money payment was involved. Applying the famous tripartite Lemon u. Kurtzman, (403 U.S. 602 [1971]) test, the Connecticut Supreme Court reversed, holding that
the statute did not have a "clear secular
purpose." Since the law permitted each
employee to designate his own Sabbath day
off, the "primary purpose" of it was to
advance religion because the statute conferred a -benefit on an explicitly religious
basis. Only those employees who designated a Sabbath were entitled not to work.
In addition, the statute required the State
Mediation Board to decide which religious
activities may be characterized as an "observance of Sabbath" in order to assess the
employees' sincerity. This provision the
court found to create an excessive governmental entanglement between church and
state, thus failing all three tests required by
Lemon. That is, that the statute:
(1) must have a secular purpose;
(2) must not advance religion; and
(3) must not create an excessive governmental entanglement with religion.
The estate appealed to the U. S. Supreme
Court, which granted certiorari (review).
The State of Connecticut moved to intervene as of right to defend the constitutionality of the law, and Reagan ordered the U.S.
Justice Department to file an amicus curiae
brief on behalf of the statute. The case was
American Atheist
Austin, Texas
o.s.c
August,
1985
Page 17
T. A. Stroud
Page 18
August, 1985
world,
Ranging in mind and spirit far and
wide
Throughout the unmeasured
universe; and thence
A conqueror he returns to us ...
There is no more reason to assume that the
Christian cult triumphed through some
lucky chance over all the other cults than
that it had a monopoly on the truth. In examining the Roman world in which it emerged,
therefore, we should get some indication of
what made it happen. If any distortion of
reality occurs from seeing Epicureanism as a
rehearsal for the cult about to dominate the
West, the process seems so illuminating as
to be worth the risk.
Exclusivism of Christianity
Christianity was the first cult to deny its
adherents the right to participate in the rituals of others, to contribute to their support,
or to cooperate with them in any way. After
centuries of persecution, the Christian
gamble, obviously becoming more and more
a bid for power, really paid off. Like practically all new cults which refuse to adapt to
society's demands, the Christian one went
underground and suffered considerably before it triumphed over such politically acceptable religions as those dedicated to Isis,
Demeter, Mithras, and to the essence of
authority symbolized by deifying the dead
emperors. The number and variety of these
cults almost defies description, but most
were little more than autochthonous shrines
at which people propitiated the mysterious
forces surrounding them. Once the Christian cult triumphed, unfortunately, it outdid
everyone before its time - and after - in its
fanaticism and ferocity.
We can learn much about its genesis by
looking at the emergence of a surprisingly
comparable cult which originated over two
centuries earlier. Epicurus, also called the
Redeemer, came as close to exclusivity as
his philosophy permitted, for he could not
with any consistency hold that his adherents
should suffer to be redeemed. The essence
of his philosophy was that people should
follow a course of action which minimized
suffering in this world, since he offered no
rewards in another. Four centuries later the
American Atheist
Austin, Texas
The Stoics
For centuries the chief opponents of the
Epicureans were the Stoics," a cult which
appealed primarily to the rich and powerful
segments of the population. Even as this cult
lost out to the Christian one, it continued to
be honorably regarded; most people are still
under the impression that its world view was
compatible with the Christian one. But the
differences were striking: the Stoic god was
the divine fire of reason; there was no personal survival; brotherhood
was a myth.
One reason for believing them compatible
was that Stoics finally came to consider
emotions like gentleness, forgiveness, gratitude, and generosity as virtues. Apparently
because of a general tendency toward syncretism, such Stoics as Seneca, Epictetus
(1st-2nd century A.D., Greek Stoic philosopher in Rome), and Marcus Aurelius
(Antoninus, Marcus Aurelius, 121-180, nephew, son-in-law, and adopted son of Antoninus Pius, Roman emperor [161-180] and
Stoic philosopher)
show signs of having
incorporated
many of these Epicurean virtues in their Stoicism. Initially these were
virtues which Epicurus felt to be desperately
needed to produce a pain-free existence.
Unfortunately for Western society throughout the centuries, Epicurus seems to have
been correct in holding that accentuating
the fear of life after death undermined such
virtues. Even if his motive for encouraging
them, the desire to live comfortably,
was
called into question, how can any rational
person object to the consequences
of such
virtues?
Divine Anger
Epicurus cared little for scientific investigation except to justify his rejection of the
varieties of religion he observed around him.
Only scraps of his writings survived. By far
the most important was his First Principles,
consisting of twenty brief doctrines
preserved today only in a letter to a disciple who
later defected. And among those doctrines
August,
1985
On Martyrdom
Tradition has it that Epicureanism was not
a religion worthy of the name, for its adherents were thought to be obsessed by lust
and other orgiastic drives. The cult did hold
a feast on the twentieth of each month, a
special day of the Greek calendar (compar-
Page 19
Page 20
century of the Roman Republic, most communities seem to have been dominated by
the cult. According to Cicero (Marcus Tullius, 106-43 B.C., Roman statesman and
author), the appeal was enhanced by agreeing that political distinction was a major
source of pleasure. There is every reason to
believe, for example, that Julius Caesar
(Gaius, 100-44 B.C., Roman general, statesman, and writer) found the religion highly
congenial.
.
But the organizing efforts of the Epicureans pale in comparison with Paul's, who
incidentally was not in the line of succession
Christ proposed, but who used Peter to fake
one. That line was carefully preserved in
Rome even during the two centuries before
the cult was able to operate publicly. (Incidentally, both sects temporarily had early
headquarters in Antioch.) But as everyone
knows, a vociferous and violent minority
lends impetus, so Epicurus's stress on a
calm and private life excluding violence of
every sort turned out to be a fatal weakness
for his congregations.
Nevertheless, the appeal of Epicureanism
to women and children must have been
phenomenal; above all they wanted to minimize their helplessness. Unlike rival cults,
but exactly like the early Christians, it had
no significant physical or mental qualifications. Other religious cults, especially Platonism in Greece and Stoicism in the Roman
world, limited their appeal to intellectual
aristocrats and even in their most debased
form required training in a whole system of
knowledge before considering them disciples. Some idea of the intermix of education
and devotion may be gained from the last
chapters of Apuleius's (Lucius, 2nd century
A.D., Roman philosopher and satirist) Golden Ass, apparently a slightly' fictionized
account of how he underwent legal and
devotional training to become a priest of Isis.
But Epicureanism divorced ethics from politics, rejected mathematics as a basic trainEpicurus
ing, and did everything possible to appeal to
all ages, all nationalities, and both sexes
(except to encourage their equality). Since
Hercules), the persistent efforts of the fol- Epicurus's espousal of atomism was primarlowers of Jesus to prove that he was a histor- ily a means of justifying his rejection of the
ical figure suggests that they recognized the afterlife, his followers hardly needed to
advantages which accrued most prominently
understand it. Thus his cult had a special
to the Epicureans. How many of the similari- appeal to the bourgeoisie, who not only
ties were due to the formulators of the doubted their ability to cope with intellectual
legends about Jesus may never be known.
problems but wanted a philosophy which
One revealing difference: Epicurus lived freed them from feeling responsible for the
long enough to show a real genius in organiz- health of the state. It is no accident that
ing his congregations and establishing a Epicurus alone systematically set up schools
clear line of succession. For Jesus that task
for children, even though his detractors
had to be performed by others, especially used this activity to belittle him as a mere
Paul of Tarsus.
schoolteacher. In that respect, too, the early
After Epicurus's death his doctrines
Christians followed his lead to produce
proved to be very appealing to the Roman
catechumens for novices. Knowing of the
society, especially in the towns and countrysalt placed ceremoniously In his mouth, we
side.1t spread quickly all over Italy, partly by may plausibly suppose that the Epicurean
having "each one teach one," until in the last novice underwent comparable rituals.
August, 1985
American Atheist
Austin, Texas
August, 1985
Page 21
Lukas T. Schmid
Page 22
nity, it is doing so in the context of its mission, which always has a religious character,
not a social one."
The condemnation of the liberation theology espoused by the Latin American clerics - who do not view poverty, hunger,
misery, disease, and repression as secondary secular matters, but who fight to overcome them - is not just an internal problem
of the Church. As freethinkers we are fighting for solidarity; we stand on the side of the
poor, the neglected, and the weak; and we
are ready here and now to fight for a better
world with all the strength of good will. We
recognize this battle as a means of eiiminating the religious yearning for heavenly reo
demption. Precisely for this reason, we welcome the activities of liberation theology as
a first step by the clergy itself to bring its
estranged mysticism back down to earth to seek hope not in the beyond, in heaven, in
god, or elsewhere, but rather in our human
society itself.
It is thus no wonder that the well-fed gentlemen in the Vatican revile the representatives of this movement as "Marxists." The
Boff brothers of Brazil, who are among the
best- known representatives of Latin American liberation theology, have responded to
these accusations from the central church
in Europe by saying that liberation theology
had arisen from the natural impulses of
Christians engaged in the midst of the poor.
It is thus also no wonder that they would use
"Marxism ... as an instrument to analyze
society."
This led to Clodovis Boff's teaching license being revoked by the Archbishop of
Rio de Janeiro and .to the initiation of Vatican proceedings against his brother Leonardo. On September 3d, the president of
the Congregation for the Propagation of the
Faith, Cardinal Ratzinger, published the
Vatican's "Instructions on Some Aspects of
the Theology of Liberation," which maintained the incompatibility between faith and
liberation theology.
As freethinkers, we can only ascribe to
the opinion of the theologians Kung, Schillebeeckx, and Cougar, who accuse the Vatican of denying social change and supporting a religion which purports to be non-
August, 1985
Shelley Spear
at its most
Austin, Texas
August, 1985
Page 23
Page 24
August, 1985
American Atheist
so there would be no doubt about my sincerity. On a Friday afternoon I received a handdelivered response to my letter. The bishop's
note informed me that the church had
decided to act on my request, and the
excommunication would take place on
October 9th at 6:30 p.m., whether I was in
attendance or not. I decided to attend.
Arriving at the church a few minutes early,
I sat down outside the bishop's office on a
hard wood bench. The silence in the cold
church made me a little uneasy. When the
door to the bishop's office finallyopened, an
older man emerged and introduced himself
as Bishop Clark. He reached down to shake
my hand. I stood, rubbed my palms on my
skirt, and returned his greeting, "Nice to
meet you. I'm Shelley Spear." Then I followed him into his office where I was seated .
in a chair across from the bishop's desk.
Two other men, the bishop's counselors,
were present in the room.
"Sister Spear, I hope you know that you
didn't have to come here today. This might
be upsetting for you." Bishop Clark paused,
probably hoping I'd burst into tears and say
the whole thing was a mistake.
"I wanted to be here, so that I'd know
what actions you'll take, and so that I could
clarify any questions you might have about
my letter," I said firmly.
"Before we start, I'd just like to say that
what we do here is not necessarily final- if,
after a time, you reconsider your feelings,
you have the opportunity to have your
membership reinstated," Clark explained,
discomfited by my apparent self-confidence.
"I won't reconsider, Bishop," I stated
flatly.
"All right, then," he said, obviously irritated, "Brother Morgan, we're ready to
begin." I turned to look at the person being
addressed. The ward clerk sat quietly in the
corner by the door, holding a pen poised
over a stenopad, ready to transcribe the
proceedings.
After clearing his throat, Bishop Clark
began the church's case against me. Basically, there were two reasons for granting
my request, both taken from my letter: first,
I did not accept the authority of the priesthood, especially that of the Prophet; and
second, I did not believe the Book of Mormon and other Mormon doctrine to be the
word of god. Then, for my benefit, the
bishop added his personal testimony as to
the truth of the gospel and the divine inspiration of the priesthood. His counselors, in
turn, bore their testimonies. The bishop
concluded his case by saying, "Sister Spear,
when you leave this building today, the spirit
of the Holy Ghost, which has been your
companion since you were confirmed a
member of the church, willno longer be with
you. That little voice of conscience which
has helped to guide and shelter you willhave
been taken away. You willundoubtedly feel
lost and alone without him. Let us pray for
your safety and happiness, and for your
return to god's church.
"Is there anything you would like to say
before the closing prayer?" he asked me.
I hesitated, knowing that I could never
shake the belief of these four men in the
patriarchal structure that gave each his
power and importance. But at least they
00
Bibliography
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The telephone listings below are the various services where you may listen to short comments
issues and viewpoints originated by the Atheist community.
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Austin, Texas
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623-3861
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on state/church
DIAL- THE-ATHEIST
Houston, Texas
Dial-A-Gay-Atheist
Salt Lake City, Utah
Northern Virginia
Northern Jersey Chapter
August, 1985
separation
(518)
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_(512)
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(201)
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280-4321
777-0766
Page 25
HISTORICAL NOTES
Page 26
worthwhile ...
"But it is badly in need of repair and decoration. And, in fact, the work of renovation
has started. It willcost a lot"
In the August 19th issue of the same journal in the "Views and Opinions" column, F.
A Ridley wrote an article on "The Olympic
Games v. Christianity." The article revealed
that the Olympic Games were only revived
in modern times in August, 1896 in Rome, as
a "notable revival of the old Hellenic spirit
and, as such a crushing defeat for
Christianity."
He pointed out that in the year A.D. 394,
the Roman Emperor Theodosius, issued a
decree forbidding the reassembly of the
Olympic Games in Greece due for that year.
The Imperial Decree furthermore prohibited
the reassembly of the Games altogether.
The Olympic Games had continued uninterruptedly since 776 B.C. Throughout a
period of nearly twelve centuries, the successive Olympiads had been held every four
years, representing, along with the neighboring Delphic Oracle, the totality of the Hellenic nation. The Olympic Games, he felt,
epitomized for over twelve hundred years,
the central and supreme embodiment of the
classical Hellenic culture and the individual
goal of man, Mens sana in corpore sano - a
sound mind in a sound body. The official
suppression of the Games by Christianized
Rome epitomized the difference between
Greek Paganism, which revered bodily
achievements equally with mental and artistic ones, and Christianity. For Christianity,
he noted, "loathed and despised the human
body as a sink of corruption in man and of
perpetual temptation in woman."
August, 1985
American Atheist
Whened
Austin, Texas
August, 1985
Roman Catholic Church, its all-out opposition to abortion dates only from the microbiological discovery of human eggs and
zygotes in the nineteenth century and the
abandonment of the Aristotelian views held
by the church for centuries. A distinction
was made between the "formed" and the
"unformed" fetus. An unformed fetus contained no "soul" and received its soul only
later on - 40 days after conception in males
and 80 days in females! St. Augustine
accepted this idea and taught that abortion
of the fetus informatus warranted only a
fine, but abortion of the fetus formatus was
murder. The distinction was sanctified by
Gratian in his codification of canon law in
1140. The modern idea that the zygote (fertilized egg) has a soul and that abortion at
any stage of development is murder derives
from a modern, unsuccessful attempt by
religion to adapt itself to scientific knowledge.
But doesn't the Bible teach that abortion is a sin?
Page 27
Page 28
August, 1985
American Atheist
Austin, Texas
August, 1985
Page 29
------- --.--
-..
f'
--
~----W-
AMERICA TAKEN
HOSTAGE
lifestyle, but it is, and we must work on the
problem day by day and call the attention of
our friends, relatives and others to it. Least
of all should we pass the habit on to our
children. ~
Page 30
intertestamental
period, noted for strict
observance
of rites and ceremonies of the
written law and for insistence on the validity
of their own oral traditions concerning the
Law.
8. The doctrine of a Jewish sect of the
intertestamental
period, consisting.of a traditional ruling class of priests and rejecting
doctrines not in the Law (as resurrection,
retribution in a future life, and the existence
of angels).
9. 1973. Greenwood
Press, Westport,
Connecticut.
10. Various cults of late pre-Christian and
early Christian centuries, distinguished
by
their conviction that matter is evil and that
emancipation
comes through gnosis, i.e.,
esoteric knowledge of spiritual truth which is
essential for salvation.
11. Manes, about 276A.D., Persian founder
of the sect of Manichaeism,
a syncretistic
religious dualism originating in Persia and
teaching the release of the spirit from matter
through asceticism.
00
Cut the
mustard
on mine!
August,
1985
American
Atheist
JAINISM
the Roman Catholic Church in
LikeEurope,
Hinduism was also confronted
Austin, Texas
August, 1985
Page 31
Page 32
Non-Violence
August, 1985
American Atheist
POETRY
BATTLE HYMN
Austin, Texas
August, 1985
Page 33
Page 34
August, 1985
American Atheist
Austin, Texas
August, 1985
were our public schools to be no better than today's but were to include
schooling in ethics, the child would
there and at home have learned well
the benefits of doing right and the
penalties of wrong. Knowledge of the
difference between right and wrong
already existed thousands of years
before the appearance of Christianity;
it isn't something religious, or new.
Parents who nowadays are bringing
up their children to understand the
difference between the effects of right
and wrong - but without any fear of
the spectre of Christianity's vengeful
god - this way raising the general
level of rational morality, deserve everyone's thanks. Were such people
not to have a penchant for facts, and
were they not opposed to the worship
of superstitious concepts, the rest of
humanity would forever stay in the
same rut of enslavement by dogmas
and ignorance. Even at very worst,
the thinking of the rationalists induces
the others to change to another rut;
the change offering fresh possibilities
for the improvement of everybody's
day-to-dayaffairs.
The rational people attend first of all
to the needs of their time and its people; this indicating them to be at odds
with any doctrine preaching that everyone's fealty belongs first to its
dogmas. This old dogmatic viewpoint
is irresponsible: today's world needs a
more effective prescription for curing
its various ills than the salve compounded of unreason and dogmas. In
the recently more amenable past we
generally benefitted more from our
instinctive sense of right than from the
religion which indoctrinated us to
thank god for every success; but failed
to tell us whom to blame for every
honest effort that failed. This variety
of dogmatism, instead of cultivating
the development of responsibility, sets
an example encouraging its evasion.
The religion is always making prom-:
ises which, when broken, we hear is
the willof god. Very often the believer,
seeing the sham succeed, decides to
take a flyer at it himself; it can't be
much of an infraction, after all, ifgod's
own religion is doing it. This kind of
behavior, demeaning one of the basic
principles of moral ethics, has over
the years resulted in the general moral
callousness which today makes the
Westerner deservingly distrusted and
suspected of trickery by the people of
the rest of the globe. Opposition to
deceit is naturally instinctive, is fully
rational, and not of religious origin;
but hard to marshal by anyone who
has been made morally irrational by
Page 35
Page 36
world's people would be living contentedly, even happily. If people devoted to independent thinking the
time they now waste praying, soon
everything that makes life worthwhile
would come true - and with far less
effort than today. ~
METOD
"Me Too" is a feature designed to
showcase short essays written by readers in response to topics recently
covered by the American Atheist or
of general interest to the Atheist
community.
Essays submitted to "Me Too" (P.O.
Box 2117, Austin, TX 78768-2117)
should be 500 to 700 words long.
(Letter sent to the New York Times, April 9,
1985.)
Times did not report the 15th Annual
TheConvention
of the American Atheists
held during the Easter weekend, thus violating the prime journalistic edict: News is what
is new, unusual, or different.
While the Atheists were meeting, the
Times carried lengthy stories about the
Pope's celebration of the resurrection; a
pastor's revival of a declining church; the
religious theme in present-day art; and a
kaleidoscopic survey of Eastertide ceremonies and festivities in churches and elsewhere. In addition, it published an op-ed
piece by a theologian about the crucifixion.
All this is old hat and thus lacks newsworthiness.
In comparison, the Atheists' meetings
were extraordinarily newsy. Highlighted was
a remarkable three-hour documentary produced by London Weekend Television and
recently aired in England, but never shown
in the United States. The dramatic film
served as a vehicle for the findings of extensive research by contemporary and past biblical scholars/critics. Such research has
been going on for centuries, but this is the
first time it has been popularized and presented to a mass audience. Clergypersons
are, of course, intellectually fraudulent in
not presenting such material to their parishioners.
This research leaves little of Christianity
standing. All its essential props are demolished or badly battered. Questioned or
repudiated are the divinity, or even the
existence, of Jesus, his virgin birth, performance of miracles, crucifixion, resurrection, actions and sayings attributed to him,
and much else.
Other findings elucidated are that there
was much machination and chicanery in the
August, 1985
American Atheist
BOOK REVIEWS
Lesbians Nuns:
Breaking Silence.
Edited by Rosemary Curb
and Nancy Manahan
Tallahassee, FL: The Naiad Press, Inc.
383 pages, $9.95
Austin, Texas
August, 1985
Page 37
the four winds, four seasons, and four cardinal points. The Proctor and Gamble Company had to change its trademark, due to a
few fanatics who regarded it as satanic. If
Christians knew that their beloved cross
originally meant fertility and was a representation of the phallus and its appendages, I bet they wouldn't be so anxious to
display it around their necks.
Gerald P. Lunderville
California
Page 38
I just finished reading Frank Zindler's testimony before the subcommittee of the
House Children and Youth Committee,
Ohio Legislature, which appeared in the
American Atheist, May 1985.
It has been some time since I have read
such lucid rational writing. I can only hope
Mr. Zindler's oral presentation was as good
as the prepared text.
Please let us all know the status of the
Ohio House BillNo. 67.
W. Martin Cain
California
August, 1985
American Atheist
John Sikos
Michigan
Austin, Texas
August, 1985
NOTICE
"Letters to the Editor" must be either
questions or comments of general
concern to Atheists or Atheism.
Submissions should be brief and to the
point. Space limitations allow that each
letter should be two hundred words,
or preferably less. Please confine your
letters to a single issue only.
Mail them to:
American Atheists
PO Box 2117
Austin, TX 78768-2117
Thank you.
Page 39
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August, 1985
American Atheist
Did you know that all erotic practices, all so-called sexual perversions
and all social atrocities were originally outlined and/or committed in the
"good book" - alias the Holy Bible - alias (according to JudeoChristians) the "only book we need ?"
See for yourself (or show your religious friends), by chapter and verse,
hi Ben Edward Akerley's book
THE X-RATED BIBLE .- a must for
critics of Judeo-Christianity.
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Yes, send me (
@ $7.95
ATHEISTS -
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AMENDMENTI
CONGRESS
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"The Roman Catholic school goal was for a Catholic
education as 'a God oriented environment which permeates the total educational program, a Christian atmosphere ... a continuous development of knowledge of the
Catholic faith, its traditions, teachings, and theology.'
The Christian schools proclaimed 'it is not sufficient
that the teachings of Christianity be a separate subject
in the curriculum, but the Word of God must be an
all-prevading force in the educational program.' " .
-Aguilar v. Felton
"Fact" found by lower
federal court.
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