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AMERICAN ATHEISTS
is a non-profit, non-political, educational organization dedicated to the complete and absolute separation of state
and church. We accept the explanation of Thomas Jefferson that the "First Amendment" to the Constitution of the
United States was meant to create a "wall of separation" between state and church.
American Atheists is organized to stimulate and promote freedom of thought and inquiry concerning religious
beliefs, creeds, dogmas, tenets, rituals, and practices;
to collect and disseminate information, data, and literature on all religions and promote a more thorough
understanding of them, their origins, and their histories;
to advocate, labor for, and promote in all lawfulways the complete and absolute separation of state and church;
to advocate, labor for, and promote in alllawfulways the establishment and maintenance of a thoroughly secular
system of education available to all;
to encourage the development and public acceptance of a human ethical system stressing the mutual sympathy,
understanding, and interdependence of all people and the corresponding responsibility of each individual in
relation to society;
to develop and propagate a social philosophy in which man is the central figure, who alone must be the source of
strength, progress, and ideals for the well-being and happiness of humanity;
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Atheism may be defined as the mental attitude which unreservedly accepts the supremacy of reason and aims at
establishing a life-style and ethical outlook verifiable by experience and the scientific method, independent of all
arbitrary assumptions of authority and creeds.
Materialism declares that the cosmos is devoid of immanent conscious purpose; that it is governed by its own
inherent, immutable, and impersonal laws; that there is no supernatural interference in human life; that man finding his resources within himself - can and must create his own destiny. Materialism restores to man his dignity
and his intellectual integrity. It teaches that we must prize our lifeon earth and strive always to improve it. It holds
that man is capable of creating a social system based on reason and justice. Materialism's "faith" is in man and
man's ability to transform the world culture by his own efforts. This is a commitment which is in its very essence
life-asserting. It considers the struggle for progress as a moral obligation and impossible without noble ideas that
inspire man to bold, creative works. Materialism holds that humankind's potential for good and for an outreach to
more fulfillingcultural development is, for all practical purposes, unlimited.
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December 1986
American Atheist
A Journal
of Atheist
Editor's Desk
R. Murray-O'Hair
Director's Briefcase
Jon G. Murray
30
"A Nativity Potpourri" will leave a distinct odor in the minds of Christians.
34
7
Historical
Notes
36
37
16
Satan Claus
Christine A. Lehman
A short story mixes a Fundamentalist
mother, her daughter, and an unorthodox neighbor.
Poetry
39
Press Conference
Brian Lynch
40
18
Book Review
44
20
Me Too
45
46
23
Our cover is the "Existential Christmas Card" by
Theodore Ziegler, a St. Catharines, Ontario, artist.
It is from the collection of Martin Edmunds.
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Copyright 1986 by Society of Separationists, Inc.
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Page 2
HOT TODDIES
each December - or Solstice A fter
issue, the American Atheist receives a
half dozen letters from various readers concerning the propriety of celebrating the Solstice. To put it more specifically, these individuals question the point of celebrating the
Solstice or any other day. Their argument is
that it is unreasonable to make a fuss over a
natural, cyclical event.
It is tempting to sympathize in part with
those arguments. Few of us completely
enjoy mandatory holidays, complete with
artificial and strained gatherings of individuals who either barely know one another or
barely can tolerate one another.
And there are few of us alive who deep in
their hearts have never held dark thoughts
about "parties."
But here in the lap of the South it is a cold
and rainy day. After one goes home in the
dark damp and scurries indoors, it is infinitely cheering to curl up under a warm wool
blanket, with a nice hot toddy in hand and
the smell of a Solstice tree reaching one's
nose as it peeks from the woolen shelter.
And how much nicer it will be, on Solstice
day, not to brave the dismal dampness at all,
but frolic at home with a few friends. Then
surrounded by bright green and red, instead
of the cold gray of the outdoors, one may
obtain a high feeling of comfortableness. A
few family dogs lying under the old pine tree
is just the final touch needed.
It makes one want to warm up the hot
toddy mugs, just thinking about it.
And the point of these rambling paragraphs? Simply that we should, as Atheists,
savor life. Of course, most of us do that. But
the deliciousness of existence can be intensified by occasional days of celebration. Each
day may be wonderful to those of us who
only liveonce. But is it not a good idea to punctuate our lives with premeditated cheer?
December 1986
voyage.
Ifyou're a brand new reader of the American Atheist and not quite sure what all this
Solstice fuss is about, see this month's
"American Atheist Radio Series" for a discussion of the Solstice. You might also want
to glance over "Ten Years Ago" in the "Historical Notes" section; it has an excerpt
from our first call for an International Solstice Celebration.
And if you still have a few friends and
relations stuck in the Jesus Christ myth, you
might find that Frank Zindler's "A Nativity
Potpourri" is the perfect gift for them.
American Atheist
~
~~
():~
Austin, Texas
December 1986
Page 3
tional religious symbols, including the nativity scene and the Menorah."
That is a brief history of the fight over the
creche in the Chicago City Hall that lead up
to the filing of a lawsuit by various Jewish
community organizations. The plaintiffs'
position in their complaint was:
The erection and display of a creche
in the City Hall lobby violates the first
and fourteenth amendments of the
United States Constitution because it
is "... governmental endorsement of
religion generally, and some forms of
Christianity in particular ... " and that
this action constitutes the advancement of religion in general and some
forms of Christianity in particular and
concomitant discrediting of less favored religions.
Page 4
December 1986
American Atheist
Atheism was a religion and that even "nondiscriminatory tolerance" of religion discriminated against nonbelievers. He added that
conceiving of Atheism as a First Amendment protected "religion" leads to a court
position that any "benign attitude" of government toward religionists is seen as preferential treatment of them over Atheists
which consequently discriminates against all
religionists in deference to Atheists. Is that
clear?
To say this again more simply, this judge
feels that the court definition of Atheism as a
religion includes Atheists in First Amendment rights where they don't belong because
the founders only intended for those rights
to apply to god believers. If the "religion
clause" of the First Amendment only applies
to religious persons, then Atheists cannot
make application for protection under its
wording. Judge McGarr concludes then that
religion must be "limited by definition to
some form of relationship with a supreme
being" so that it cannot merely be regarded
as "a suitably fervent relationship with anything" that may tend to include Atheists and
thus bring them under the umbrella of First
Amendment protections which are reserved
for those who have a religion.
This judge then says that the end result of
application of the erroneous inclusion of
Atheists in First Amendment rights meant
only, for the religious in this nativity scene
case, that the government is being asked to
participate in the celebration of Christmas
"only in ways which deny its meaning."
His attack then turns to the legal principle
of stare decisis, which is "a doctrine or policy of following rules or principles laid down
in previous judicial decisions unless they
contravene the ordinary principles of justice" (Black's Law Dictionary), sayin'gthat it
is fine in theory but does not work because
over a period of time it distorts the "original
intent" of the laws. This is presumably like
the old grade school example of a. teacher
liningup a class of students and whispering a
phrase into the ear of the first student who
passes it down the line to the last who recites
something totally different than what the
teacher actually said. This judge is saying
that the true "original" meaning of the First
Amendment has been, in a like manner,
twisted by successive interpretations of various courts over the years. He would rather
have an immutable doctrine that once laid
down cannot be modified by fact situations
beyond the scope or imagination of the originator of the doctrine at the time that it was
first set forth.
After all of the above, Judge McGarr
throws in the argument that "Christmas in
America has clearly acquired a secular
meaning," and that the nativity scene "is so
widely accepted as a benign and salutary
symbol and message that it is an extraordinary reaction to see in it a threat to religious
Austin, Texas
freedom." There is also "no element of compulsion here." With respect to the disclaimer
sign the judge felt that "a disclaimer of the
obvious is of no significant effect." With that
I concur. A creche is obviously religious
regardless of a little sign placed in front,
although that is not what the judge meant,
preferring the expediency of considering it
to be a secular symbol.
We must keep in mind that the Chicago
decision is just one of many to come on this
issue. Some will concur and others will dissent. Take for example the case of the Birmingham, Michigan, creche. In August of
1983, after thirty-five years of its display, a
local resident and the ACLU filed suit. A
U.S. district judge in Detroit ruled in July
1984 in favor of the ACLU. The city
appealed, and the Sixth Circuit Court of
Appeals upheld the lower court decision in
June of 1985. The city then appealed to the
U.S. Supreme Court. On November 3 of
this year the U.S. Supreme Court upheld
the Sixth Circuit ruling which prohibits the
city of Birmingham from placing a nativity
scene by itself on municipal property. The
19845-4 Supreme Court ruling on the Pawtucket, Rhode Island, creche said that that
scene did not violate the Constitution
because it had been erected with other
"secular" Christmas symbols such as Santa,
reindeer, and snowmen. Officials in Birmingham are now considering the addition
of this "secular" paraphernalia to their
creche to get around the Supreme Court
ruling (Detroit Free Press, The Daily Tribune, Birmingham, Michigan). The creche in
Chicago had the extra symbols, including "a
90 foot Christmas tree, Christmas lights on
it and other trees, a large Christmas packagetype box for items to be distributed to the
needy, and a five-foot figure of Santa Claus.
Christmas music is continuously broadcast."
We can see that even the Supreme Court
has taken two positions on nativity scenes
depending on the surrounding circumstances. I agree with the resident litigant in
the Birmingham case who said of the Pawtucket decision of 1984, "I think that was a
bad decision. A religious symbol is a religious symbol and you can't disguise it with
reindeer and snowmen."
In 1985 the Supreme Court permitted a
Scarsdale, New York, nativity scene in a
village park as long as non-religious displays
were also allowed there.
In Mukilteo, Washington, a county superior court judge ruled on November 10
that the classroom display of a nativity scene
and menorah and a "Happy Hanukkah"
greeting by a junior high school science
teacher were unconstitutional. That judge
also struck down the portion of school district policy that allows displays of religious
symbols because he felt that constant monitoring would be needed to decide if a given
symbol was displayed in a religious or an
educational manner. The judge there said
that the displays were unconstitutional
because they were not primarily secular and
educational. He said that the 1984 Pawtucket decision by the Supreme Court was
not applicable to the classroom in Washington (Everett Herald, Everett, Washington).
We have here a mixed bag, mostly dictated by "local option" with the Supreme
Court essentially giving a formula for cities
to follow for the "constitutional" erection of
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December 1986
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PageS
SATAN CLAUS
(Continuedfrom page 17)
The phone rang. Sarah nearly swore but
caught herself just in time. "Can you get
that, Katie?"
"No, Mama, I'm in the bathroom!" Katie
yelled from upstairs.
Now Sarah did curse. She'd ask for forgiveness later. Why did it always ring when
she was busy with a hundred and one other
things?
"Hello!" she shouted, picking it up on the
sixth ring. "Hello, who's there?"
"Uh - uh, it's Billyfrom next door," said
the startled voice on the other end. "I -"
"Katie can't come to the phone right now.
Call back." Sarah told him, and started to
hang up. His yelp of dismay stopped her.
"No, Mrs. Young, I, can I talk to you for a
minute?"
"Me?" Sarah was startled, but then an
unexpected thought hit her. He wants to ask
about the Lord! She rejoiced silently, and
immediately her voice became calm and
sweet. "Why, certainly, Billydear. What can
I do for you, sweetheart?"
"Well, it's about -"
The doorbell jangled, and Sarah nearly
dropped the phone. "Just a moment, dear,"
Page 6
December 1986
"Mama?"
Silence.
"Mama, please wake up."
Sarah opened one eye, focused on her
child, opened the other, refocused, and tried
to sit up. The restraints stopped her.
"Mama?"
"Hmmm?" Strange, even though she was
strapped to a strange bed, she felt no fear,
no pain. Everything felt wonderful. "How ya
doin', baby?" she murmured lovingly.
"Okay. Mama, why did you shoot Mr.
Jordan?"
"Didn't," her mother muttered. "Satan.
Shot Satan. Satan Claus. Heh heh."
"I love you, Mama," Katie said stiffly. "I'll
come and visit you later."
"Do that little thing," Sarah said, smiling
vacantly. "Just leave that Devil at home."
David Jordan, still limping, winced as he
pulled the little girl towards the door. But
Katie held back, taking one last look at the
wreck of her mother, and said quietly, 'The
Devil's not so bad, Mama, once you get to
know him."
They left her then, to laugh and cry and
dream of Christmas trees, burning and
blackened. ~
American Atheist
Austin, Texas
December 1986
education of our citizens is essential to prepare them for effective and intelligent participation in our political system and is essential
to the preservation of our freedom and
independence. See, Wisconsin v. Yoder,
405 U.S. 205 (1972).
I
BACKGROUND
In January 1983, pursuant to state law,' a
textbook selection committee was appointed by the Hawkins County school district to
select a basic reading series to be used from
kindergarten through the eighth grade. After
evaluating several series of textbooks over a
number of months, the committee recommended purchase of the Holt series. This
recommendation
was unanimously approved by the Hawkins County Board of
Education (Board) at its regular meeting on
May 12, 1983. The books were purchased,
and the. Hawkins County schools began
using them at the start of the 1983 school
year.
Before the first month of school passed,
however, plaintiff Vicki Frost, who had three
children attending the Hawkins County public schools, discovered that the sixth grade
reading textbook contained material that
offended her family's religious beliefs. Mrs.
Frost and a friend, Jennie Wilson,2 organized a meeting which was held September 1,
1983, at the Church Hill Middle School. At
this meeting, which was attended by two
Hawkins County school principals, Mrs.
Frost, Mrs. Wilson and others objected to
the sixth grade reading textbook.
In September 1983, a group of Hawkins
County residents, including most of the
plaintiff-parents, formed an organization
named Citizens Organized for Better
Schools (COBS). Members of COBS spoke
at regularly scheduled school board meetings on September 8, October 13, and
November 10,1983, objecting, among other
things, to the use of the Holt series. The
IT.C.A. 49-6-2207.
2Mrs. Wilson is apparently the grandmother
of plaintiffs Heather and Vicky Baker.
Page 7
Beverly LaHaye is the founder and president of Concerned Women for America, whose lawyers represented the
Fundamentalist parents who brought
the case. She characterized the decision as "a strong endorsement of the
rights of parents over the training of
their children."
W. J. Michael Cody, the attorney general of Tennessee, feels that the ruling
"puts the education system at risk." He
further warned that the proposed method of compromise would stigmatize participating Fundamentalist students.
Valley Elementary School. Principal MacMillan refused a proposal for an alternative text,
and no alternative arrangements were allowed.
Despite presentations by two plaintiffparents, the Board unanimously adopted,
without discussion, a resolution requiring
teachers to "use only textbooks adopted by
the Board of Education as regular classroom
textbooks"6 at the November 10, 1983,
school board meeting. In compliance with
this resolution, school officials at Church
HillMiddle School told seven of the studentplaintiffs that they would no longer be
allowed to use an alternative reader. At that
point, these students refused, on religious
grounds, to read the Holt series or to attend
the reading classes in which the Holt series
was used. They were suspended from school
for three days as a result. On November 22,
1983, they were again suspended, this time
for ten (10) days, because they continued to
refuse to attend reading class and/or read
the Holt books." Following this rigorous
enforcement of the Board's mandate, many
of the student-plaintiffs withdrew from public schools and enrolled in private, Christian
schools.
Plaintiffs filed this-suit in December 1983.
On March 15, 1983, this Court granted
summary judgment in favor of defendants.
This Court found that the plaintiffs' religious
beliefs were sincere and that certain passages in the Holt series might be offensive to
them, but that, because the books appeared
neutral on the subject of religion, they did
not violate.the plaintiffs' constitutional rights.
Mozert v. Hawkins County Public Schools,
_ F. Supp. 201, 202 (E.D. Tenn. 1984),
rev'd, 765 F.2d at 75 (6th Cir. 1985).
The Sixth Circuit reversed this finding
and remanded, instructing this Court to
determine whether the defendants infringed
on the plaintiffs' free exercise rights, whether
a compelling state interest would justify such
infringement if any, and whether a less restrictive means could accommodate both
plaintiffs and defendants without running
afoul of the Establishment Clause. Mozert v.
Page 8
December 1986
American Atheist
BURDEN
"When deciding a free exercise claim, the
courts apply a two-step analysis. First, it
must be determined whether the government action does, in fact, create a burden on
the litigant's exercise of his religion. Ifsuch a
burden is found, it must then be balanced
against the governmental interest, with the
government being required to show a compelling reason for its action." Mozert, 765
F.2d at 78. In addition, it must be determined
whether the state has acted in a way which
constitutes "the least restrictive means of
achieving [the 1 compelling state interest," as
measured by its impact upon the plaintiffs.
Thomas v. Review Board, 450 U.S. 707, 718
(1981).
The plaintiffs assert the free exercise
rights of both the students and the parents,
who assert that their religion compels them
not to allow their children to be exposed to
the Holt series. Plaintiffs have also alleged
that the Board's policy interferes with the
inherent right of the parents to "direct the
upbringing and education of children under
their control. ... " Pierce v. Society of Sisters, 268 U.S. 510, 534 (1925), see also, Wisconsin v. Yoder, 406 U.S. 205 (1972).
In deciding whether plaintiffs' free exercise rights have been impermissibly burdened by the state, the Court must first
determine whether the beliefs are religious
and whether they are sincerely held by the
individual asserting them. "[T]o have the
protection of the Religion Clauses the [plaintiffs'] claims must be rooted in religious
belief," Yoder, at 215; and, although the
truth of a belief "is not open to question,
there remains the significant question whether it is 'truly held.''' U.S. v. Seeger, 380 U.S.
163, 185 (1965).
Fortunately for the Court, these subtle
threshold determinations were made prior
to trial. The parties stipulated both that the
plaintiffs' beliefs were religious and that they
were sincerely held. Joint Stipulation 9.
Austin, Texas
December 1986
Page 9
would be rendered inoffensive, or less oftensive, in a more balanced context. The problem with the Holt series, as it relates to the
plaintiffs' beliefs, is one of degree. One story
reinforces and builds upon the others
throughout the individual texts and the series as a whole. The plaintiffs believe that,
after reading the entire Holt series, a child
might adopt the views of a feminist, a humanist; a pacifist, an anti-Christian, a vegetarian,
or an advocate of a "one-world government."
Plaintiffs sincerely believe that therepetitive affirmation of these philosophical viewpoints is repulsive to the Christian faith - so
repulsive that they must not allow their
children to be exposed to the Holt series.
This is their religious belief. They have
drawn a line, "and it is not for us to say that
the line [they] drew was an unreasonable
one." Thomas, supra, at 715.
Having made these findings, we must
determine whether the state's action has
burdened plaintiffs' free exercise of their
religious beliefs. The applicable test was set
forth in Thomas, supra, at 71718: "Where
the state conditions receipt of an important
benefit upon conduct proscribed by a religious faith, or where it denies such a benefit
because of conduct mandated by religious
belief, ... a burden upon religion exists.
While the compulsion may be indirect, the
infringement upon free exercise is nonetheless substantial."
Page 10
This decision will cause school text publishers, intimidated by fundamentalist parents, to further eviscerate their materials,
removing more science, history, and other
material from textbooks out of fear that
school purchasing officials willnot buy anything which may be objectionable to a parent's religious beliefs. The primary concerns
of textbook publishers are sales and profits;
quality content is secondary. This is evident
from the manner in which biology texts have
been purged of material on evolution over
the past twenty years. The decision willalso
intimidate school boards, teachers, principals, and other school officials, all of whom
will fear a federal case if they present anything to which a parent may object. Judge
Hull cited "free exercise" of religion, stating
that students "either read the Holt series or
forfeit a free public education." This is
wrong; public education is available to all,
and teaching religion is not the function of
the public schools or education in general.
December 1986
American Atheist
III
STATE INTEREST
The state interest implicated in this action
is its interest in the education of its young. In
order for a state's interest to justify uniform
IWD ISLAMIC
TRPORIST5
Austin, Texas
213.
However, in the instant case, the state,
acting through its local school board, has
chosen to further its legitimate and overriding interest in public education by mandating the use of a single basic reading series.
The Court has found that compulsory use of
this reading series burdens the plaintiffs' free
exercise rights. In order to justify this burden, the defendants must show that the
state's interest in the education of its children necessitates the uniform use of the
Holt reading series - that this uniformity is
essential to accomplishing the state's goals.
Therefore, the Court must decide whether
the state can achieve literacy and good citizenship for all students without forcing them
to read the Holt series.
It seems obvious that this question must
be answered in the affirmative. The legislative enactments of this state admit as much.
Although Tennessee has manifested its compelling interest in education through its
compulsory education law, it has, by allowing children to attend private schools or to
be taught at home, also acknowledged that
its interests may be accomplished in other
ways and may yield to the parental interest
in a child's upbringing. Moreover, the fact
that the state has approved several basic
reading series for use in the Tennessee public schools tells us something of the expendability of any particular series.
In insisting upon the necessity of uniformity, the defendants point to legitimate concerns about the difficulty of administering an
alternative reading program. The Court
agrees that uniformity would make the testing, grading, and teaching of reading more
manageable. However, it is clear from the
evidence at trial that the state's interest in
uniformity is by no means absolute. Many of
the expert educators who appeared at trial
q.J YA !
WeLL wll4/,A8CVr .
/' TI W/tHHUVT..5, -THE.so CALLED
"HOLy C~5v
MID THE
INQU15rrtoN
December 1986
Page 11
Page 12
RELIEF
ftPr11/0
"M4 father sa4s that Abraham lincoln wasn't reouq assassinated ... he
just had the wind knocked out of him."
December 1986
American Atheist
Austin, Texas
objections to the Holt series. He recently reminisced about it: "We thoroughly reviewed the series in 1980 and
found them to have a consistent theme
that was anti-biblical and anti-Christian." The Texas State Board of Education reviewed a new list of elementary
grade readers during November 1986.
(The material chosen then would be
used for six years.) The Holt series was
not under consideration at all.
The publisher of the series says that
the readers are in use in 15,000 school
districts. But how many has it already
been quietly kicked out of?
December 1986
V
DAMAGES
Finally, we turn to the individual defendants' assertion that their good faith immunity bars the plaintiffs' claim for damages.
"[G]overnment officials performing discretionary functions generally are shielded from
liability for civil damages insofar as their
conduct does not violate clearly established
statutory or constitutional rights of which a
reasonable person would have known."
Harlow v. Fitzgerald, 457 U.S. 800, 818
(1982). The standard for invoking the good
faith defense is objective, not subjective.
In the case at bar, where Free Exercise
rights clash with Establishment Clause protections, considerable doubt existed to
whether the defendants' actions violated
clearly established constitutional rights. This
Court's initial appraisal of the situation was
that the constitution did not protect the
plaintiffs from exposure to offensive ideas
and that the Board was not in violation of the
plaintiffs' rights as long as the Holt series was
neutral on the subject of religion. While the
application of the sequential reasoning
required by the Sixth Circuit's on remand
has now lead the Court to a different conclusion, the individual defendants cannot be
expected to have anticipated this ruling and
Page 13
Page 14
December 1986
VI
SUMMARY
In summary, the Court has made the following findings of fact and conclusions of
law:
(1) The plaintiffs have sincerely held religious beliefs which are entitled to protection
under the Free Exercise Clause of the First
Amendment and which are offended by certain recurring themes in the Holt series.
(2) In forcing the plaintiff-students to read
from the Holt series or to forfeit a free public
education, the defendants have burdened
the plaintiffs' right of free exercise of their
religion.
(3) The State of Tennessee and the Hawkins County Board of Education have a legitimate' compelling, and overriding interest in
the education of public school students; but
this interest does not necessitate uniform
use of the Holt series and can be achieved by
less restrictive means.
(4) For this reason, the plaintiffs' civil
rights have been violated, and they are
entitled to both injunctive relief and money
damages.
(5) The defendants cannot accommodate
the plaintiffs' needs within the context of the
school system without risk of violating the
Establishment Clause of the First Amendment.
(6) The plaintiffs are therefore entitled to
opt out of the Hawkins County public school
reading program while still enjoying the
benefit of the rest of the curriculum (with
appropriate provisions for home instruction
according to state law).
(7) The individual defendants are protected from any financial liabilityto the plaintiffs on the basis of their qualified good faith
immunity.
(8) And finally, the plaintiffs are entitled to
a hearing on damages, to be assessed against
the Hawkins County School Board, for any
harm the plaintiffs may have suffered as a
proximate result of the Board's interference
with their First Amendment rights.
ENTER:
.
THOMAS G. HULL
UNITED STATES DISTRICT JUDGE
American Atheist
Reactions
Michael Ferris, an attorney with Concerned Women
for America: "It was a major victory for fundamentalist
Christians everywhere. Except for a sentence or two, we
couldn't have written it better ourselves."
Anthony Podesta, president of People for the American Way: "We're not talking about objecting to one story.
We're talking about objecting to pluralism, to science, to
religious diversity. We think it would really create havoc."
Austin, Texas
December 1986
Page 15
Christine A. Lehman
SATAN CLAUS
'Sat~~.'''
-.
, "What's a - an anagram?"
~3t means the same letters mixed up in
different ways. Like a puzzle," Sarah said
hastily, seeing her daughter's confusion. She
wondered for a moment if she was making
too much of the matter. After all, Katie Lee
wasonly five years old. Still, she decided, it
was never too early to start them on the right
i\>ath.
i !~IBut, Mama," Katie tried one last time,
"allithe other kids -"
"1T"'~are
being raised by heathens. But I'm a
Christian, and I promised the Lord the day
you were born that I'd raise you the way He
wanted me to. So remember, just don't
listen to those evil children. They'd take you
to hell with them if they could."
"Gee." Katie heaved her shoulders in an
exaggerated sigh.
"And don't say 'gee,' " Sarah snapped.
Page 16
December 1986
American Atheist
Austin, Texas
December 1986
Page 17
Fred Woodworth
Page 18
officers, postal workers, and even the doctor. If you wanted to buy a magazine, you
bought it from the Mormon who owned the
newsstand, and if you needed gas for your
car, you made a trip to a Mormon-owned
service station. Now this may not appear at
first too surprising, but what makes such
unanimity somewhat odd in this instance is
the fact that Mormonville lay squarely on a
major transcontinental highway, U.S. 60,
which in fact formed the main street of the
town. Surrounded by attractive forest land,
transfixed by a busy road that carried people
from every part of the country, Mormonville
nonetheless kept its sectarian character,
and even by 1964, when the population had
grown to above 2,000, there were still only
two or three non-Mormon families in town.
One way the Latter-Day Saints (this is
what they call themselves) discouraged outsiders was by stopping other religions from
coming in. When Baptists attempted to build
a hall on property they had obtained just
outside of town, in the late fifties, the construction site was repeatedly visited by
thieves and vandals, and some of the original
proponents of the church ended up leaving
the region. While the Baptists did manage to
complete their project eventually, it took
them several years, and even when finished,
the church had to collect its congregation
from farms and outposts scattered far
throughout the countryside.
Incoming business establishments found
it hard to get bank loans if they weren't
Mormons, unless credit was extended long
enough to set up a business, after which it
could be maneuvered into the hands of an
authentic Mormon. The local radio station,
started by an outsider with cash borrowed
from the town bank, was made the subject of
a campaign to bankrupt it soon after it went
on the air, so that members of the Church
could repossess it and turn it completely to
Mormon interests. Although the station survived after the owner illegally boosted his
power output in order to be able to reach
non-Mormon communities some miles
away, vicious sabotage and violence were
leveled against the installation by the Mormon populace after the station began running preaching shows featuring Methodist,
Baptist, and Holy Roller ministers. Telephone and power lines to the station were
cut in the night with an axe after a Methodist
preacher challenged Mormons to an on-the-
December 1986
American Atheist
Austin, Texas
December 1986
~
ABOUT THE AUTHOR
Fred Woodworth is the editor of The
Match, an internationally known
anarchist journal, of which he has been
the publisher since 1969_ Ever radical,
he succinctly dissects the issues
of the day from his home base in
Tucson, Arizona,
Page 19
Daniel E. Anderson
Page 20
December 1986
American Atheist
Austin, Texas
December 1986
Page 21
Page 22
December 1986
type of a "quiet, scholarly life"is a contradiction in terms - and always has been.
The university by definition is a community of scholars. It is not a family and by its
nature cannot function as one. The academic world is too torn by dissension and
controversy to build its unity on love. More
importantly, perhaps, the university is not
an organ of the society in which it exists. It is
older by -two millennia than the postRenaissance culture that produced the
bomb and the moon rocket. It has survived,
and been intimately involved in, the development and the disintegration of the cultures of Greece, Alexander, Rome, Byzantium, Islam, and Medieval Europe - and to
claim that the university is an organ of our
society, and that we must therefore submit
to it, is almost as silly as the landlord's claim
to own a piece of a planet that was here
some billions of years before it bothered to
produce her - or her species - and that
win remain some billions of years after the
last human has submitted to the destiny we
have created in our industries and our
weaponry.
The university is a community of scholars.
Its fundamental function is scholarship the search for what is better - regardless of
where that search might lead and regardless
of the consequences for society of that
search. This pursuit of understanding must
remain unbridled, and it must not be
reduced to vacuity by any qualifications
regarding what one is permitted to find, or
having found, to act upon. This search is, at
its foundation, the critical examination of the
most basic values and the most cherished
beliefs of the society in which it takes place.
From this it follows that in any society that
is less than perfect the university is in its
essence a revolutionary institution. And it is
in this deep sense that the university is special, that it is a community which by its
nature must transcend the society it has
produced, or cease altogether to exist.
And our secondary schools must not be
less. In this world to be is to change. We
must not saddle the upcoming generations
with Eternal Truths - nor with the belief
that there are such things. And teaching
religion in the schools in the way people
seem to want it taught willlock them into just
that kind ofthinking that, in the end, willlead
us all to our destruction. ~
ABOUT THE AUTHOR
A graduate of Baldwin-Wallace College
(B.A.) and Tulane University (Ph.D.),
Dr. Anderson has been on the faculty
of Ohio Wesleyan University for
twenty-one years. He served with the
U.S. Navy during the Korean War as a
pilot and still flies regularly, He writes
that "God is not my co-pilot."
American Atheist
BLASPHEMYJ
he American Secular Union, a nineT
teenth century freethought association,
tried to spread the "secular message" by
olds' arrest.
On Tuesday, October 19, 1886, the Morris County grand jury indicted Charles B.
Reynolds for blasphemy, not for the alleged
blasphemy which occurred on July 28 (for
which he had been arrested), but for the
alleged blasphemy which occurred when he
distributed the pamphlets on August II.
Fifty witnesses had been called against Reynolds on this new charge. The district attorney did not bother to inform Reynolds of the
indictment - he learned of it from the
newspapers. The trial was set for October
27, despite the fact that the court was
informed that Reynolds's counsel, Robert
Ingersoll, could not appear, having had
surgery to the throat. Reynolds was simply
told, "Get other counsel." No other counsel
could be found in New Jersey. At risk to his
health, Ingersoll did appear at the court on
October 27 to ask for a postponement of the
trial until the next term since his doctor
"forbade him to try any case lest he should
permanently lose his voice." The judge
adjourned the case until the third Tuesday in
January 1887. Reynolds was on bail.
Meanwhile, the district attorney refused
to move against the individuals who wrecked
Reynolds's tent.
The New York Sun published an editorial
on November 1 which condemned the New
Jersey proceedings because they were giving too much publicity to "a strolling lecturer." The November 13 Truth Seeker
emphasized that the issue was free speech.
In a letter in the December 18, 1886, Truth
Seeker, Reynolds stated that he expected to
be convicted, but would rather "endure the
penalty than to make the slightest of our
principles or rights."
Finally notice was received that the trial
would be postponed to the May term of the
Morris County court. The Truth Seeker of
February 5, 1887, expressed the opinion
that the authorities of Morristown were
embarrassed and would never bring the
case to trail.
But ifthe authorities were embarrassed, it
wasn't enough to make them give up the
case, as you shall see.
PART III
Austin, Texas
December 1986
Page 23
May 14,1887
The Weary Way of the Blasphemer.
still no district attorney emerged from the
The Morristown court opened at 11 grand jury room. Mr. Reynolds's friends tipo'clock Tuesday morning, the third instant,
toed their way out of court, for The Truth
and C. B. Reynolds occupied a front seat
Seeker had to go to press, and walked
rapidly to the depot. Mr. Reynolds and his
therein. He was accompanied by his bondsman, Edwin Worman, of Boonton; John
bondsman kept their fidgety seats, waiting
Maxfield, of the same place; L K. Wash- for Jersey Justice to pull the bandage from
burn, and the Editor of The Truth Seeker.
her eyes, and recognize his right to know
The civil branch of the court had the first when he would be wanted to answer the
innings, and it was not until a grand jury had charge of having defended the almighty from
been impaneled, and the civilcalendar called, the slanders of his friends. Wednesday
that the judge who presides in criminal cases
morning the Editor found this note upon his
took the middle seat on the bench. Then two desk:
or three men were naturalized, a young law"Cutler and the judge set the case down
yer made a motion, and the court adjourned
for a week from Monday - Monday, May
without referring to Mr. Reynolds.
16th.
At the noon recess District Attorney
"C. B. R"
Cutler was interviewed. He said he would be
At what hour of the day or night this decibusy all the week with the grand jury, had sion was arrived at we do not know. Enough
some other cases to try the next week, and that it came at last, for at one time it was
was not very certain when he would move thought that Mr. Reynolds would have to
Mr. Reynolds' trial. At this Mr. Reynolds
permanently settle in Morristown to find
modestly suggested that the case be dis- out. The district attorney is a genial young
missed, which the judge would probably do if gentleman, but he seems to be a very busy
asked by the district attorney. The idea was man.
not favorably entertained by the district
Mr. Reynolds lectured in Philadelphia last
Sunday, the 8th, and willno doubt be happy
attorney. He should, he said, try the case
this term, and the court would probably
to visit other places between then and the
adjourn in two weeks. He would see the
16th, for he must linger in this vicinity tillthat
judge, and have the day set; so at 2 P.M.Mr. time, if no longer. Mr. L K. Washburn will
Reynolds and his friends wandered wearily replace Mr. Reynolds at Philadelphia on the
15th inst[antj., and would also be glad of
back to the court room, hoping that the
district attorney would keep his word and other engagements in this section of the
country. IfMr. Reynolds is tried on the 16th,
interview the judge in time for them to take
the afternoon train back to New York.
The Truth Seeker willcontain a fullreport of
His honor came in and ascended the the proceedings. But we suspect that the
bench, the district attorney looked at him a authorities of Morris county are not overanxious to employ further the legal machinemoment, spoke to a lawyer, and then
gathered up his papers and made for the ry of their inquisition.
grand jury room. Mr. Reynolds and friends
squirmed on the hard seats of the court
room, and thought bad thoughts. The Court
took up the calendar, called it over again,
Mr. Reynolds's Case.
and at last found a case in which the lawyers
were ready for trial. Mr. Reynolds kept his
Between the going to press of The Truth
Seeker and the date of issue will occur the
eyes on the door of the grand jury room,
trial of C. B. Reynolds. When Mr. Reynolds,
through which Mr. Cutler had disappeared,
and his friends kept vigilant watch of the his counsel and bondsman, appeared in the
clock. The sheriff was ordered to impanel a Morris County court last Monday morning,
jury, and twelve men of the vicinage re- District Attorney Cutler was not ready for
trial. He had not had time to prepare. But he
sponded to the lottery, took their seats,
had found ample opportunity to get out
kissed the Bible, s'helpmegod, and the attorney for the plaintiff addressed them. Mr. another indictment against Mr. Reynolds for
Reynolds and his friends never relaxed their distributing the pamphlets in Morristown.
watchfulness, and the door of the grand jury This he handed Colonel Ingersoll with great
room and the clock were indented by the deference, just as though it pained him. The
looks directed at them. The case was one of trial was then set down for Thursday, May
19th, at 11 A.M.
assault and battery, where one railroad
engineer had pounded another railroad , For this second indictment Mr. Reynolds
engineer because the latter had been guilty is probably indebted to the friendly offices of
of ministerial conduct with the former's wife. the Methodist editor of the Boonton BulThe plaintiff swore that he had been well letin, who was on the grand jury for the
thrashed, a doctor corroborated him, and present term, aided by the pleasant and
the clock traveled on toward train time, but pious Mr. Cutler.
Page 24
December 1986
A daily paper of this city says that in several of the churches of Morristown prayers
have been offered touching this trial, and in
one church in particular divine assistance
was implored to enable the young men of the
church to restrain themselves from attending the trial, on account of the pernicious
influence it might exert upon their minds.
Our readers will know the result next
week.
American Atheist
I
~
,,
Austin, Texas
December 1986
Page 25
December 1986
and bringing into disrepute the Christian religion in that respect, and out of
a reproachful disposition in the writer,
and calculated and intended to wound
the feelings of the Christian community, then the defendant is guilty in
manner and form as he stands
charged.
It has been said, gentlemen, that the
words contained in this indictment are
not blasphemous; that is, that they are
not scoffing and railing, that they are
not uttered with a reproachful spirit,
and that they are not calculated to
wound the religious sentiment entertained by a large portion of the community. That is a question for you to
judge. You can read them over. You
can read them with care, as found in
the indictment, and after having read
them, then you are to pass that judgment on those words that you think
under your oaths, and acting in the
discharge of an important duty, they
are entitled to.
But it is said in this case that the law
under which this prosecution is maintained is obsolete - that it is dead.
The law on this subject is not obsolete
or dead. It is today the living expression of the will of the people in reference to this particular matter, and you
have no more right to disregard or
make this law a dead letter, or refuse
to enforce it, than you have to repeal
or abrogate any other law on the statute books protecting citizens in their
rights of person or property.
You, gentlemen, are not possessed,
as has been well remarked, with arbitrary powers. You do not have legislative functions. It is your duty to pass
on existing laws, and as you find them
- not to cavil at, not to question, the
wisdom or propriety of that enactment. It has been enacted by a power
far above you, by a power representing the people, and it is the expression
of the will of the people that comes
before us here as the law, and it is a
mistake that a jury or a member of a
jury has a right to do as he pleases. He
has not that right. He is bound as a
good citizen, he is bound by the oath
he has taken, he is bound by his conscience, to administer justice in this
case according to the law of the land
- not as he wishes it, not as he would
have it, but as he finds it. He is under
the law, restrained by the law, protected by the law, directed by the law,
as much in the jury room as he is out
of it.
Now, gentlemen, what is the history
of this case? And I will say here that
there may be an honest difference of
opinion, as there undoubtedly is an
American Atheist
Austin, Texas
December 1986
bound to enforce it; and if this defendant has been proved to your satisfaction, beyond the reasonable doubt I
have referred to, to have committed
the crime of blasphemy, it is your duty
to convict him. If he has not, it is your
duty to acquit him. Let him be acquitted, or let him be convicted, because
he has either violated, or has not violated, the law. Do not acquit him by
violating the law yourself.
When the judge finished, silence fell. Everyone was astonished, amazed, stupefied
with the plain bias and heat exhibited. The
listening lawyers present glanced at each
other and winked suspiciously. The spectators sat in open-mouthed wonder. The
reporters for the New York dailies, used to
court scenes and tyrannical rulings, were
taken so far aback by the speech that they
forgot to write. "Do not aqcuit him by violating the law yourselves!" What could a spineless juryman do after a command like that?
The silence was broken by the judge, who
commanded the clerk to swear the officers
who were to have charge of the barn doors
when the jury went out. Soon the jury chairs
were empty, the spectators, lawyers, and
judges scattered, subject to call when the
jury returned. Opinions were about even on
a verdict of acquittal; strong that it would be
either acquittal or disagreement; few believed that conviction could follow after
Colonel Ingersoll's speech. These good opinions simply proved that the people didn't
know the kind of a jury they get up in Morristown. Being used to juries of men, however,
this mistake was natural. Besides, the judge
had supplied every quality of prejudice the
jury lacked, and had driven them into a
corner.
The jury retired just before eleven o'clock;
just after twelve o'clock they sent word that
they had agreed. The court was again in
session,and the jury returned in single file, a
dozen jackasses along a narrow path.
Ranged in a row, they elected the foreman to
speak for them. Mr. Jacob Ogden looked at
the clerk and said, "Guilty!" The judge said,
"Gentlemen you are discharged," and the
twelve disappeared.
All through the trial Mr. Reynolds bore
himself firmly. The anger against him was
intense throughout the town, the only resident who spoke civillyto him being the clerk
at the Mansion House. This, however, did
not seem to cause him any anxiety, and he
certainly was not visibly afraid of the court.
He looked the jurymen square in the face,
and the eyes that were cast down were not
behind his spectacles.
When the jury pronounced their verdict,
the prosecutor had gone to dinner and could
not be found. After waiting for him awhile,
the court took a recess to go to dinner,
reassembled at one o'clock, but still no pros-
Page 27
ecutor. Becoming tired, Judge Childs assumed a judicial demeanor, and said sternly,
"Charles B. Reynolds, stand up." Mr. Reynolds stood up. "You have been convicted,"
continued Mr. Childs, "of circulating blasphemous matter. Inasmuch as the law has
for so long been unused, you may reasonably be expected to have been ignorant of it.
And while ignorance of the law excuses no
man from its penalties, the court feels bound
to take the fact of your ignorance into consideration in passing sentence. The judgment of the court is that you pay a fine of
twenty-five dollars, together with the costs
of prosecution, and stand committed till
paid."
This backdown was not altogether unexpected. When the verdict was rendered,
Colonel Ingersoll at once moved for a new
trial, but during the hunt for the prosecutor
it was found that the two lay judges, Messrs.
Quimby and Munson, were opposed to the
punishment of heresy, and insisted upon a
light fine as the penalty on the conviction
secured, and a dismissal of the other indictment. The prosecutor was also willing that
the matter be disposed of in that way. With
the exception of Childs, the court felt, as a
daily paper put it, willing to let up on Mr.
Page 28
December 1986
June 4, 1887
A Letter from Mr. Reynolds.
Dear Truth Seeker: Rejoicing with my
loved ones at my return to our happy home
- from which I have been absent since last
December - I desire to return my grateful
thanks to each and everyone of the kind
friends whose sympathy and aid sustained
me during the annoyance, worry, and expense attendant on my persecution by the
bigots of New Jersey.
To Col. R. G. Ingersoll, who, when I first
informed him of my arrest in Boonton,
generously promised to defend me, no words
can express my gratitude or that of my wife
and children. Never was promise more
royally kept. His grand effort in behalf of
liberty of speech will for all time continue to
do wondrously effective work for Liberalism.
I am sure all the friends will heartily
indorse the views of Dr. E. B. Foote in regard
to the reimbursing of Colonel Ingersoll for
the money expended, and I very highly
appreciate the generous donation, by Dr. E.
B. Foote and son, of the entire amount of the
fine. But it is just like them - genuine Liberals - the study and happiness of their lives is
the alleviation of human suffering and the
promotion of liberty.
To attempt to correct or contradict the
many sillyand malicious misrepresentations
in some secular and many religious papers
would be useless. But I do desire that all
Liberals should know the facts. Even according to the Jersey law I was not guilty of
blasphemy. There is no low, improper, or
obscene word in my pamphlet, "Blasphemy
and the Bible," for the free distribution of
which I was indicted. The pamphlet was
written in self-defense, simply with the desire
to prove that the Bible and those who insist
that its every word is inspired of God were
the real blasphemers; that the Bible was not
a safe moral guide, nor the best saints of the
Old Testament, indorsed by the New, persons whose example it was safe or creditable
American Atheist
to follow.
I did not, in my Tent at Boonton or elsewhere, ever use abusive or blasphemous
words, only in reading the Bible, always giving chapter and verse and carefully omitting
the filthy and obscene words. The bitterly
prejudiced bigot, Judge Childs, in his charge
admitted:
thing has been forcibly pictured to the people at large, as it has been done in his recent
trial through the willand the ability of Ingersoll the invincible. It can be nothing but a
farce for a handful of fanatics to call upon the
civillaw to defend a supreme divinity against
a human being.
We expected nothing better from that
ignominious section of this so-called land of
Blasphemy is only committed by
liberty than that the fulJ penalty of the law
The Case of Charles B. Reynolds.
uttering such things in a scoffing and
I am glad that our friend Reynolds has would be his portion. But the backdown of
railing manner out of a reproachful
been instrumental in bringing to light the the court is obviously significant. The nardisposition, as it were, in the speaker,
infamous law on blasphemy in New Jersey,
row souls of New Jersey should come in
rather than with any purpose of propand the bigotry and hate of her people, with- contact with manhood and womanhood
agating his irreverent opinion. If he
out having to go to states prison for it. On imbued with broader and more philanthrophas merely asserted his disbelief in all
the whole it has been a great victory. That
ic ideas of personal and intellectual liberty.
the popular notions of Christianity,
great champion of mental freedom, Colonel . What a judge! And yet, what better matewithout attempting by impious and
Ingersoll, had a magnificent chance to lash rial could be expected from such a source?
abusive or blasphemous remarks to
the religiously conservative populace, and
Mr. Childs's charge to the jury is believed to
he did it well. It will have a healthy effect
wound the feelings of the whole Chrisbe without precedent for its shallow reasontian community, he will not have
upon that community, the state, and the
ing, the novitious significance of its interrogcommitted an offense of which the law
entire country. Further than that, he has
atories, its assumption of things not suscepshown himself to be the fearless man we who tible of proof, its colorable phases, its bias,
can take notice.
are personally acquainted with him believed
and its deplorable lack of judicial dignity by
It was because I did confine myself to the
him to be. Some may think that discretion is falling to the argument and plea of an interthe better part of valor, and that he lacked
Bibleand did not use any indecent language,
ested advocate of the cause of a bigoted
but so fully and convincingly laid bare the
people, who he claims instituted and still
that discretion, but whether so or not, he,
facts, that Christians, realizing their inability with the prison doors open before him, sustain such an unjust law.
dared to stand by his honest convictions,
Uncle Lute.
to answer me or refute my assertions,
endeavored to imprison me.
and this is glory enough for himself and his
The pamphlet, "Blasphemy and the Bible," friends.
was simply a defense of my views and princiWhen the self-alleged servants of Jehovah
ples. The cartoon mayor may not be in bad
call upon the sovereign willof the people to
taste. I call attention to the fact that it was
Reynolds continued to lecture for freeimprison an honest, fearless, liberty-loving
not referred to in the indictment under
thought after his trial in New Jersey; he had
man because he publishes views contrary to
which I was tried.
theirs, on the plea of wounded feelings, it is a not been taught his lesson at all. In 1889, for
The edition of "Blasphemy and the Bible"
blessing to the country and a safeguard to its six rrionths, he lectured weekly to the
is exhausted, but a new edition has just been
members of the Liberal Club of Walla Walla,
free institutions that the farce of the whole
Washington, in Small's Opera House. In
May 1892, he began to perform the same
service for the Tacoma Secular Union, lecturing weekly. After becoming president of
that club, he organized the first state convention of liberals in Washington. That convention occurred in 1890 and was the
momentum needed for the formation of a
statewide organization of Liberals .. That
group was active in many state/church separation areas and succeeded in abolishing
paid chaplains in the Senate and House in
Olympia, Washington. It also obtained a
favorable decision from the state attorneygeneral which almost entirely excluded religious teaching and prayers in the public
schools. On August 6, 1893, Reynolds
inaugurated the Tacoma Secular Sundayschool. Until his death, he spoke regularly at
the Secular Church of Portland, Oregon .
;
Reynolds was a frequent contributor to the
Boston Investigator, the New York Truth
Seeker, and the Indiana Ironclad Age.
Reynolds died of concussion of the brain
sustained when he fell from a swing in which
he was sitting. The death occurred at his
home in Seattle, Washington, on July 3,
"So far I've found three honest transvestites."
1896. ~
A Note
Austin, Texas
December 1986
Page 29
A NATIVITY POTPOURRI
Solstice/Christmas season is a time
Theof more
than usual merriment for callers
Page 30
December 1986
American Atheist
Austin, Texas
No Contradictions
Here?
The genealogies of Jesus in Matthew
and Luke compared [adapted from
Raymond E. Brown, The Birth of the
Messiah].
Fundamentalists
claim that there is
no contradiction between these two
genealogies! Those who are capable of
reading try to argue that the genealogy
in Luke is really that of Mary. For an
answer to that argument, see the accompanying "Jesus the Son-in-law."
Luke
1. Jesus
2. Joseph
3. Heli
4. Matthat*
5. Levi*
6. Melchi
7. Jannai
8. Joseph
9. Mattathias*
10. Amos"
11. Nahum
12. Hesli
13. Naggai
14. Maath*
15. Mattathias
16. Semein
17. Josech
18. Joda
19. Joanan
20. Rhesa
21. Zerubbabel
22. Shealtiel
23. Neri
24. Melchi
25. Addi
26. Cosam
Matthew
1. Jesus
2. Joseph
3. Jacob
4. Matthan
5. Eleazar
6. Eliud
7. Achim
8. Zadok
9. Azor
10. Eliakim
11. Abiud
12. Zerubbabel
13. Shealtiel
14. Jechoniah
15. Josiah
16. Amos
17. Manasseh
18. Hezekiah
19. Ahaz
20. Jotham
21. Uzziah
22. Joram
23. Jehoshaphat
24. Asaph
25. Abijah
26. Rehoboam
December 1986
Testament ever refers to Jesus as "Emmanuel." The only occurrence of the word in the
entire New Testament is right here, in this
misquotation from Isaiah.
Finally, we may note that Isaiah's prophecy is aimed at King Ahaz, who is told that
before the child Emmanuel grows up, "desolation willcome upon the land before whose
two kings you cower now" (New English
Bible [NEB]). There is no hint whatsoever
that events hundreds of years in the future
are being predicted. The whole Geschmutz
deals with Ahaz, King of Judah, and the
mess he was in. No Jesus or Messiah is to be
found either in the vocabulary or the
context.
Bethlehem And The Roman Census
Having seen how the genealogies of Jesus
came to be invented and how the authors of
Luke and Matthew twisted Old Testament
passages into prophecies of Jesus, we proceed to the question of why Jesus was made
27. Elmadam
28. Er
29. Joshua
30. Eliezer
31. Jorim
32. Matthat*
33. Levi*
34. Simeon
35. Judah
36. Joseph
37. Jonam
38. Eliakim
39. Melea*
40. Menna'":
41. Mattathan
42. Nathan
43. David
44. Jesse
45. abed
46. Boaz
47. Salmon
48. Nahshon
49. Amminadab*
50. Admin*
51. Arni*
52. Hezron
53. Perez
54. Judah
55. Jacob
56. Isaac
57. Abraham
Luke's list continues back for a mystical total of 77 generations, to Adam,
who in turn is the
"son of God." Asterisks indicate names
missing in some versions, manuscripts,
or citations of Luke.
27. Solomon
28. David
29. Jesse
30. abed.
31. Boaz
32. Salmon
33. Nahshon
34. Amminadab
35. Aram
36. Hezron
37. Perez
38. Judah
39_Jacob
40. Isaac
41. Abraham
Matthew claims
there were three
sets of 14 generations in his genealogy from Abraham
to Jesus, but lists
only 41 names!
Page 31
NEB).
Unfortunately for Matthew, Micah was
not referring to a city, but rather to a tribe or
clan descended from a guy named Bethlehem. In I Chronicles 4:4 we learn that
Bethlehem was the son of Hur by his wife
Ephrathah, Although the context of Micah 5
gives no indication that a distant future is
being predicted, Matthew took the passage,
changed Bethlehem Ephrathah into Bethlehem in Judea (thus making it a city instead of
a person), added part of a passage from II
Samuel 5:2, and came up with:
For thus it is written by the prophet:
"And you, 0 Bethlehem in the land of
Judah, are by no means least among
the rulers of Judah; for from you will
come forth a ruler who will shepherd
my people Israel" (Matthew 2:5-6).
Thus biographies of Jesus came to be fabricated in which the would-be savior was
born in Bethlehem. Matthew (2:11) takes
care of this in straightforward manner, having Jesus born in a house in Bethlehem, as
though that is where his parents lived. Luke,
however, seems to have heard a tradition
that Joseph had been living in Nazareth in
the northern kingdom of Galilee, and so he
has to contrive an incredibly wacky story to
have Jesus be born in Bethlehem in satisfaction of the pseudoprophecy in Micah. In
order to move Joseph and Mary from Nazareth to Bethlehem, Luke turns the entire
Roman Empire upside down. In Luke, chapter 2, we read:
In those days a decree was issued
by the Emperor Augustus for a registration to be made throughout the
Roman world. This was the first registration of its kind; it took place when
Quirinius was governor of Syria. For
Page 32
December 1986
exclaimed. "We don't have any other fiveyear-olds this year, and we can't waste a
whole classroom on one kid. You'll have to
put him in first grade with the six-year-olds."
And so, all through first grade Jesus was
known as "the five-year-old" - the only one
in the whole country. The next year, when
all his other classmates had turned seven,
Jesus became known as "the six-year-old."
And so it went. Year after year, his name
changed to reflect his age and his uniqueness.
Considering that he never had any playmates his same age, is it any wonder that
the thirty-three-year-old came to a bad end?
American Atheist
Austin, Texas
Dial-an-
December 1986
Page 33
of
in
Punjab." The report tells of how some terrorized Hindus are hastily embracing Sikhism
to save themselves from being gunned down
by murder squads roaming the state, indulging in both random and selective killings.But
even if a man sports a beard, turban, and
other outward tokens of a Sikh, he may not
escape death. Though attacks on Hindus
are more common, Sikhs have been killed
. because of bitter infighting within the community. Many Hindus isolated in the countryside in dominantly Sikh villages are moving out of the state. The present strategy of
Sikh terrorism is one which the fanatic, Sant
Bindranwale, had sworn to achieve - a
demographic shift in the Hindu and Sikh
communities which would create a Khalistan without any outside help, by sheer force
of numbers.
The killing of innocent Hindus has led to
reprisal killingsby militant Hindus. Sikh businessmen in Delhi have received murder
threats. For some time now newspapers
have been advertising properties and industries in Punjab in exchange for ones in other
states. Many Sikh businesses in outside
states are moving their assets to Punjab.
The signs are ominous, reminding us of prePartition times in 1947 when one ofthe
bloodiest migrations in human history took
place with the exchange of masses of Hindus
and Muslims in the creation of Pakistan. Are
we now destined to witness a similar bloodbath, this time engulfing Hindu and Sikh?
When the Punjab accord was signed in
July 1985 between Rajiv Gandhi and the
Sikh political leaders of the Shiromani Akali
Dal, few cared to comment on the fact that
the central government had given in to religious militancy. The accord was not a political breakthrough at all.
In the elections held subsequent to the
signing of the accord, Mr. Gandhi's Congress (I) party was almost delighted to concede victory to the Akali Dal, which set
about forming a government. People who
had watched five years of bitter civil strife,
largely instigated by the Dal and countless
other Sikh religious factions, were glad to
see them left holding the baby. But with each
warring group claiming to speak in the name
of Sikhism, the political scenario in the past
ten months has been one of dog eat dog.
Page 34
Confused Roles
Today there is no single group with which
New Delhi can negotiate a new political
accord. The Akali leadership has painted
itself into a corner, and the chief minister (a
Sikh) daily does an ignominious tightrope
walk to placate fanatical elements on one
hand and to function effectively as an
elected representative of a mixed electorate
not all Sikh by any means. He has found it
impossible, however, to break free of the
religious nexus.
He has brought the office of chief minister
into disrepute by submitting himself to the
high priests of the Sikh community. On their
urging he called in paramilitary personnel
and police to cleanse the Golden Temple of
terrorists. Having done so, he was promptly
ordered to appear before them and receive a
sentence of penance in expiation for having
"desecrated" the shrine and hurt Sikh religious sensibilities! He therefore submitted to
dusting the shoes of worshipers in the
Golden Temple and smaller shrines, along
with other penance. He declared he gladly
undertook this penance as a pious Sikh,
quite forgetting that he was voted into office
by non-Sikh as well as Sikh electors, and
therefore his position as chief minister cannot be transcended by Sikh religious sanctions. Also, in sending the police into the
shrine he was dealing with a law and order
situation, for which he was not answerable
to the Sikh priesthood.
This confusion of roles can be traced to
the nature of the accord signed between Mr.
Gandhi and the Shiromani Akali Dal. A
number of dangerous precedents were set,
the chief being the recognition by the central
government of a regional religious party as
its coequal at the negotiating table. This
negated the secular character of our federation. The accord was a sellout of the rights of
the non-Sikhs in Purijab. To it can be traced
the present insecurity which is making Hindus leave the state.
The accord allowed one religious group to
impose its views on other groups, thus violating a basic democratic norm.
In handing power on a platter to the Akali
Dal, the government conceded that violence
and terrorism can effectively replace constitutional methods of negotiation. It also conceded that it was helpless to prevent shrines
December 1986
American Atheist
Austin, Texas
Zip
_
_
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December 1986
Page 35
HISTORICAL NOTES
Page 36
December 1986
American Atheist
Atheist
Austin, Texas
December 1986
sunshine.
Would you believe that such a warm
Christmas sermon could cause religious
people to launch a vicious attack on a newspaper for publishing it? Ingersoll used the
word "borrow." He said that Christians borrowed the Pagan holiday. I use a stronger
word. They stole it. They stole the most
beautiful holiday of man - and for what?
They claim that this is the birthday of
Jesus Christ. Let's look at their scholars and
their history and see if this is a fact. You
most probably all know of A. T. Robertson,
the late professor of New Testament Greek
at the Southern Baptist Theological Seminary in Louisville, Kentucky. He had written
a standard textbook on the so-called Broadus Harmony of the Gospels, and it is used
in every school of religion across the land. In
this book is summarized all the findings of
religious scholarship in relationship to Jesus
Christ and, among other things, the date of
his birth.
After a lengthy explanation of when Jesus
Christ may have been born, Dr. Robertson
sets the date at - hold on now - the
summer or early fall of the year 6 B.C. or 5
B.C. Did you hear that? He set the date in the
summer or the fall. Recently the idea of the
first week in January has gained some following. But no one who is a religious scholar
any more accepts or believes December 25.
One must calculate from the possible
death of Herod, or the appearance of the
so-called star in the East, which could have
been a comet recorded by the Chinese or a
conjunction of the planets Jupiter and
Saturn. But the Greenwich Observatory
says that the conjunction appearing as a
single star was very unlikely. Or one can
judge the "time of the universal peace," that
is the "time of no war" about which the
heavenly host sang. But there was never any
stoppage of war in that time.
One can guess from the so-called ministry
of John the Baptist, or the age of Jesus upon
his entry into the ministry, or the building of
Page 37
Page 38
China, in India, in South America, in Mexico, in Africa, in every single place where
man could watch days and nights and seasons. There were presents given on this
great day, exchanged as a symbol, for the
sun had brought the most precious gift of all
to man: the warmth needed for life and a
recycle of the seasons again. The ancient
men noticed other things too. Certain trees
stayed green all year round, a promise of the
abundance of spring and summer to come
again after winter, a reassurance that all the
greens would return in their seasons. The
light of the sun and the twinkling light of stars
became important in symbolism as well as in
fact. The mysterious parasite, mistletoe,
ever green, intrigued primitive man. It all
needed to be celebrated, to be noted with
awe. If one could not give life as the sun did
- one could give else, such as a sharing of
food or the precious few personal items one
had. But, above all it was a time of revelry.
Life had been renewed. It was the most
joyous of all human occasions. There was
universal singing and dancing and laughing
and well-being. It was wild and wonderful
and human and warm. It was the best of all
festivals. It was the gayest of all feasts. It was
the warmest and best of all collective human
activities.
The Christians were no fools. If they permitted the Pagan holiday to continue to
exist, it could challenge the basis of the
mournful Christian religion, with its great
emphasis on death. First came edicts outlawing the Pagan holiday. But nothing so
wildly wonderful and natural as this could
ever be outlawed. And then the solution
came: incorporate it into the Christian religion. Oh, it took some time. It took many
years to effect the change. It took much
propaganda. It took many reprisals and
sanctions against those who continued with
the old festival. But, eventually the Christian
religion won the day. There were changes in
calendars too. When the Julian calendar
was changed to the present-day calendar,
Solstice - or Christmas - shifted a few
days also, so that December 25, by our
calendar, came officiallyto be designated as
a Christian day.
It took a thousand years, and more, to rob
the people of the earth of this grand holiday
and to replace it with a personalized myth
story of a "new god born," a god of a horrible, punitive, new religion called Christianity.
But, it is even easier now, with mass
media. There are many of you in the listening
audience old enough to remember Armistice Day. That was the day that World
War I ended and it was celebrated for thirty
years or more until a second world war
broke out. After we veterans came home
from that second war we found that there
was no more Armistice Day. Instead, there
was a Veterans'Day. All the people in the
December 1986
listening audience tonight who are twentyfive years old or younger, never even heard
of Armistice Day. They only know Veterans'
Day, for that is all that they were ever taught.
That's how it is with Christmas. That is
how it was with the Solstice. Finally, no one
ever heard of the Solstice and its festivities
- and everyone came to believe that the
Christians were celebrating the birthday of
Christ and that was all that this holiday had
ever been.
But Bible scholars know better and Atheists know better and we celebrate that old
and wonderful and joyous season. We even
sell Solstice cards for this season of Solstice
and the New Year (which, really, are both
one day). Let me read to you what we print
traditionally on our Solstice cards.
Joyful and cheerful, with mistletoe and
signs of the season, the greetings are to wish
one and all the glad tidings of a wonderful
Winter Solstice season. The legend inside
the card says:
December 25, by the Julian calendar, was the Winter Solstice. This
day, originally regarded by the Pagans
as the day of the nativity of the sun,
the shortest day of the year - when
the light began its conquering battle
against darkness - was celebrated
universally in all ages of man. Taken
over by the Christians as the birthday
of their mythological Christ, this
ancient holiday, set by motions. of the
celestial bodies, survives as a day of
rejoicing that good will and love will
have a perpetual rebirth in the minds
of men - even as the sun has a symbolic rebirth yearly. ~
American Atheist
POETRY
GUILTY AT BIRTH
That thing
we have been taught to call
"Original Sin."
Was in fact committed
by the satan
that first used that phrase.
It is beyond my fantasy
beyond my nightmare
beyond my reason
as to why anyone or anything
would ever want to introduce
so merciless, so brutal a myth.
What followed is in our history
people went out to kill
over so obvious an irrationality.
Name the criminals that went on to teach
to defend this inhuman cruelty?
Each child guaranteed a place in Hell!
Artists frescoed walls
philosophers and the religious
worked in papered books
not to expose the fabrication
but how to defend it.
Certainly the nobility and the military
found ways to use the myth,
to help justify their deeds.
Immoralists discovered soon
that faith paid off very well.
The greatest of the crimes however,
is that it was
the ignorant and the poor
that turned this lie into a,Creed!
Salvatore Galioto
ONWARD SOLDIERS
Pedagogue,Pedagogue,
where do you run?
To the sun! To the sun!
Come children come.
Pedagogue,Pedagogue,
is this the way to the sun?
Yes, sinners,
through worship of death,
Come children come.
James Holland
Austin, Texas
December 1986
Page 39
THE MANAGEMENT OF
INFORMATION
s the watchdog really a lapdog?", read the
Iheadline
in an advertisement circulated
military projects.
But a "free press" is one of the important
by Times-Mirror. The rest of the ad copy symbols of democracy; ifit is perceived to be
was a slick dual effort to give the appearance ' a reality, the general public will remain
quiescent. One of the underlying assump(to the general public) that Times-Mirror
was genuinely concerned about freedom of tions of any republic or democracy is that
the press and maintaining independence
the people are informed and are thereby
from "powerful interests and institutions."
able to make intelligent choices in elections.
On closer inspection, it is clear that the real They are also able to advance their own
audience was the special interests and insti- interests through the political processes tutions which control and influence most of or so the theory goes. While the media are
the wealth in the United States.
not controlled directly by government, they
Times-Mirror wanted to assure the major are directly controlled by the same ecobanks and financial centers that it was keep- nomic interests which control government.
ing tabs on public perceptions and would The aim of this essay is to show how the
repeat its studies of how the public viewed
media do not "inform" the public; rather,
the press and make the results available. It they work with their major backers to isolate
listed all of the consumer-interest maga- individuals and keep the public from "interzines, major newspapers, broadcast and fering" with the interests of the economic
cable interests; made a point of emphasizing
elite who own most of the media. This elite is
principally interested in making sure that the
its size and profits (139 and 79 respectively
on the Fortune 500); and noted that it was media are employed to generate public supdiversifying into new growth industries. The port for, and subservience to, those in control. It willalso be made clear that religion is a
answer to the question, "Is the watchdog
really a lapdog?," depends on what people
powerful tool in this endeavor.
think the watchdog should be watching, and
whether or not the watchdog is able to ,conThe Liberal-Press Myth
vince people that it is doing a good job of
watching. In order to answer the question,
The general characteristics of any instituthen, it is necessary to define what role the tion are principally defined by the dictates
media are expected to play by the people
and predilections of its owner( s), So in order
who own them, by those who sustain them,
to understand the media, it is necessary to
and by those who receive information from look at who owns them. All of the major
them. And it is also necessary to understand
broadcast networks are owned by the
what role the media actually do play.
Rockefeller, Morgan, and Mellon interests
and major religious interests - Jewish and
Roman Catholic. The major "independent"
Freedom Of The Press
media are owned by extremely wealthy Protestants. None of these people are "liberals"
The First Amendment to the U.S. Constitution forbids government restrictions on or leftists: Luce, Hearst, Knight, Annenberg,
press freedom. Because it is necessary and Gannett, and Turner. A quick glance at the
desirable for those in positions of power to Boards of Directors of major media reveals
control or restrict the press at times, several
the same names in many spots - officers of
laws have been passed that allow the Morgan Guaranty Trust, Chase Manhattan,
government to violate the First Amendment
First Boston, and other banks; officials from
in specific circumstances and that exempt
the major auto, oil, and consumer goods
certain types of press freedom from First industries; and a large number of former
Amendment protection. For example, in government officials -principally conservawartime the government can try reporters
tives (Gerald Ford, Henry Kissinger, William
and editors for treason if they print "classi- Simon, to name a few) - are all exercising
fied" information. And the government
control over the media. The media, then, are
owned and defined by extremely powerful
occasionally imprisons and even kills people
for disseminating information about "secret"
business and economic interests devoted to
Page 40
December 1986
American Atheist
'
Austin, Texas
December 1986
Page 41
oneself must be eradicated, and the willto be means to strike back and control the media.
obligated to a life characterized by subjecThe book was extensively reviewed and
tion must be instilled in its place. It is, therepraised by every right wing journal and
fore, intolerable for there to exist prominent
exposed through the radical right electronic
critics - especially Atheists who advocate
media. The author appeared on the "700
peace and who point out the long history of Club," was quoted often by Billy Graham,
close association between religion and Jimmy Swaggart, James Robison, and othmilitarism.
ers, and his ideas have been incorporated
With that in mind, Caspar Weinberger
into several Roman Catholic publications
and military officials met secretly with media which purport to examine the Vietnam War.
owners in Washington, DC, on October 3, The Washington Legal Foundation (WLF),
1984. The meeting topic was the proper role supported by many of the same people who
of media in war reporting. A set of curbs and support AIM, and which is the legal arm of
limitations of press coverage was proposed.
the Heritage Foundation, handled the actual
The centerpiece was a "war press pool" case. Formed by former Nixon Administrawhich would work under the direct supervi- tion lawyer Dan Popeo, the WLF first came
sion of the Pentagon, to which the major to public attention when it pushed for Conmedia representatives agreed. This meeting gressional hearings against Geraldine Ferinstitutionalized the existing limitations on arro over her finances in mid-1984.
informing the public about military operaThe Westmoreland suit was suddenly
tions and virtually assured that the De- dropped when CBS and Westmoreland's
partment of Defense would be unchallenged
backers announced they had reached a setin UPI, AP, several newsweeklies, and the t~ement. Daniel M. Burt, the lawyer who
major TV networks.
managed the case for Westmoreland, told
On October 10, a formal announcement
reporters that "the objectives of the case
came: From now on, only a limited pool of had been achieved." He didn't mean he got
journalists, approved by the' Pentagon,
the $120 million; he meant that the press had
would be allowed to cover military actions.
been effectively silenced and would no longer
Under the arrangement, the secretary of report unfavorably on the military. As the
defense (Caspar Weinberger) was given the Reagan Administration continues to pack
authority to dictate a national policy for the federal judiciary with radical right wing
press coverage of U.S. war efforts. A few ideologues, it may become impossible for
days later, General William Westmoreland
any legitimate criticism of the government to
filed his multimillion dollar suit against CBS, be given a fair hearing. The Westmoreland
claiming he was libeled by "The Uncounted
settlement should be taken as an ominous
Enemy," a timid look at misinformation
warning by anyone who might entertain
given to President Johnson and the Ameri- thoughts of going public with their dissent.
can public about U.S. Army "success" in
Vietnam.
The Hidden Efforts
The documentary alleged that Westmoreland's command had lied to the public
While the Westmoreland trial and Pen(through the media) about troop strength in tagon efforts attract publicity, other more
Vietnam in order to convince Americans to stealthy endeavors by the radical right are
support military operations there. It also often overlooked. Ever more limits are
alleged that the military command had de- placed on the Freedom Of Information Act,
stroyed computer tapes and other records
and major media have become wary of prein order to create an impression of "prog- senting anything but right wing orthodoxy.
ress," when there was really none. Finally, it Religious groups have forced private indusalleged that Westmoreland himself had lied try to restrict the distribution of several pubto Johnson. That final allegation was the lications, and now even major newsweeklies
only one challenged in court.
. are getting the message. Time and NewsThe Administration, the CIA, the Pen- week have both retreated on women's
tagon, and the private radical right organizarights, minority rights, peace, abortion, and
tions all supported the Westmoreland case
critical economic or political analysis. Their
- on Westmoreland's side. To them, it principal editorial focus is telling people that
wasn't Westmoreland's "honor" that was at everything is all right or getting better. And
issue, it was whether the press could be discouraging activism.
intimidated and silenced through the courts
The most insidious and brutal efforts have
and forced to concur with the views of the been directed at getting radical rightists onto
radical right. Ever since Freedom House, a major media staffs and setting up competing
publishing company with CIA-backing, pub- media with the goal of knocking out the
lished a book attacking media coverage of established outlets. Since private capital in
Army and CIA actions in Indochina (Big the form of advertising supports most U.S.
Story, How the American Press and TV media, a forum can succeed in the marketReported and Interpreted the Crisis of TET place if it can attract sufficient ad dollars. In
1968 in Washington and Vietnam by Peter
the last few years, old-line right wing magaBraestrup), the far right has looked for a zines have all become more right wing, and
Page 42
December 1986
American Atheist
Post-Reagan Restructuring
The radical right differs from the conservative coalitions of the past in two major
ways. First, unlike the conservatives, they
do not believe problems can be resolved
within "the system." Second, they are intent
on destroying the existing social and political
system - uprooting it and replacing it with
something else (hence, the designation radical right)_ Nearly all of the people who are in
visible positions in the radical right movement are from outside the traditional power
centers in the U.S. The Reagan Administration has caused a shift in the relations
between these two groups: The radicals
have access to the President, and they are
the ones who have been placed in key positions as department and bureau chiefs in the
executive branch of government. The conservatives hoped that they could "use" the
radical right to get votes for Reagan and put
him in the White House in 1980, and then
proceed to implement the conservative
economic agenda of cutting taxes for major
corporations and wealthy individuals, raising taxes on working people, cutting Social
Security, eliminating government regulation
of commerce, and shifting government
spending from social programs to military
ones. But the radicals had a separate noneconomic agenda which would place them in
positions of power.
Since the end of World War II,the radicals
have used religion as the vehicle for pushing
their social and political agenda. This has
been useful for reasons mentioned above.
Now it is necessary to continue to use religion because there is no use or benefit to be
derived from the radical right agenda and
because most of the radical leaders are
visionless ideologues.
I
In order to sustain their momentum, the
radicals have broadened the scope of their
agenda to include the protection of concentrated wealth and have attempted to
draw the conservatives into their camp. To a
large degree, it has worked. The directors of
major banks and other centers of capital
have become increasingly disenchanted with
democracy and an affluent society. The Trilateral Commission's report, Crisis of Democracy, let it all hang out, stating that
democracy and capitalism weren't compatible. The problem is, there is still some vestige of democracy in all of the capitalist
nations.
The actions of the radicals, with increasing support from the conservatives, are
aimed at destroying the institutions which
protect the public, while fortifying those
which expand the power of the owners of
capital in government. They are also attempting to ensure that the legal system is
directed at stifling dissent and eliminating
conflict, rather than assuring anything resembling justice. Finally, they want to crush
Austin, Texas
December 1986
r,<.
T.G.l.f
Page 43
BOOK REVIEW
Evangelical Terrorism
Censorship,
Falwell, Robertson
&
The Seamy Side of
Christian Fundamentalism
Page 44
December 1986
do not see what he sees. He draws extensively on newspaper articles in just one U.S.
city, Dallas, Texas. Citing their sources,
which are generally news services (Associated Press, United Press International), he is
convinced that evidence for the Christianization of the country is everywhere evident.
It is obvious to him that these forces of evil
were able to dominate the nation as early as
1980 and that the worst is yet to come.
"Ultimately this crimson path of calloused
clerics culminates into the liquidation and
execution of all human freedom."
The book was issued by a small press and
it is unfortunate that it is marred with a
number of typesetting errors.
Each chapter is followed by extensive
notes, most often as many as ten to fifteen
pages. They are, however, set in very small
type. This is regrettable, for the author uses
the notes extensively to add further historic
and contemporary information. One on the
studies concerned with incest is extremely
important and replete with all available citations. A large group of notes deals with the
Southland Corporation's 7-ELEVEN stores
being the battleground between Playboy,
Penthouse, and the Meese Commission.
Still another aids in understanding the beginnings of the feminist movement. Further, it is
now necessary to research those first antigay encyclicals of Gregory VII (1020-85),
who was the pope from 1073 to his death in
1085. All of the notes are extensive enough
to inform the reader, in depth, concerned
with every aspect of the fight against the
return of the Dark Ages.
Even in these notes, the author is angry.
He cannot restrain himself from taking a
poke at one or the other of our nation's
current "saviors."
In the last four pages of the notes he lists
over fiftybooks most currently under attack
by the Neo-Fundamentalists. It is not the
isolated instance you read about in your
newspaper, as only a part of the recent history of Mark Twain's Huckleberry Finn
attests. For that book was challenged at
Winnetka, Illinois, in 1976; in Warrington,
Pennsylvania, in 1981; in Davenport, Iowa,
in 1981; in Fairfax County, Virginia, in 1982;
in Houston, Texas, in 1982;in State College,
Pennsylvania Area School District in 1983;
in Springfield, Illinois, in 1984; and in Waukegan, Illinois, in 1984. Please note in this list
all of the "backward, Southern" states and
you will see why Ide is worried.
So, also, is American Atheists worried.
This is a recommended book. ~
American Atheist
ME TOO
"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 700 to 900 words long.
to express my views on the subject
Iwish
of the celebrations of the seasonal solstices and equinoxes. I am totally in favor of
such celebrations. First, by celebrating the
Winter Solstice and the Spring Equinox, in
particular, corresponding to Christmas and
Easter, we can do our part in exposing the
mythological origins of these religious holidays.
We Atheists all know that the Bible is one
huge myth interspersed here and there with
a little history. We know that most, ifnot all,
Jewish holidays have their origin in pagan
Canaanite/Babylonian festivals commemorating the agricultural cycle of planting and
harvesting, in short, the fertility cycle. We
also know that the two main Christian holidays are also derived from pagan agricultural celebrations. The Feast of Saturnalia in
honor of Saturn, Roman god of agriculture,
is celebrated December 17-December 25,
which includes the shortest day of the year
(Winter Solstice). This was a time of rejoicing, as it meant that after the shortest day of
the year the days would gradually become
longer, signifying the rebirth of life. Christmas is always celebrated on December 25
for the simple reason that it was already a
popular and customary time for celebration
and that Christ became a substitution for
the agricultural cycle commemorating birth,
followed by death, followed by rebirth.
Hence, we come to Easter, originally a
pagan holiday commemorating a feast to a
pagan goddess. However, Easter always
occurs on the first Sunday after the full
moon occurring on or next after the 21st of
March (Spring Equinox), originally a time to
celebrate the spring resurrection or ascent
of the goddess, and in Sumerian/Babylonian
mythology, for example, her physical reunion with her husband/lover coinciding
with spring planting and resulting in renewed
life.Question: IfJesus is the most important
person/god who was ever born, why then
doesn't anyone know his actual birth and
death dates? Answer: A real christ was
never crucified or resurrected in the springtime; for that matter, he was never even
born, neither in December nor in any other
month. To religionists Iemphasize the pagan
Austin, Texas
--~
'" KNOW the Atheists are a lot of trouble, but if we ignore them the others
will get suspicious."
December 1986
Page 45
Page 46
December 1986
gery, duckery made of Nipa and bamboo were totally damaged. : . washed
out last Nov. 5, 1984.
From your fund sent, we were able
to pay all of our accounts in the hospitals and some debts.
My poor sisters were also affected
by the Super-typhoon and I was able
to share [with] them 10percent of the
amount sent.
The aid or fund sent to us is of great
help to us especially [in] this time of
economic crisis. It will take us three or
four years to recover our loss of property and livelihood projects.
We are very much grateful to you
and all American Atheists for the
great help extended to us.
We sincerely ask for another appeal for the Rufo Baes Fund.
American Atheist
Austin, Texas
Atheism:
the show-me state of mind
Atheists hardly take anything for granted, even if it's in their own
magazine, the American Atheist.
So if you have a question, objection, projection .:speculation,
comment, or critique, don't just say it to yourself. Say it in the American Atheist. Write a letter to the editor. Or compose a short essay for
"Me Too." Or, if something puzzles you, send a note to "Ask A.A."
Remember, the American Atheist can't be the voice of all Atheists
unless you add your voice, too!
December 1986
Page 47
rr10~
.~rk
4.
.:
DIAL~+ATHEIST
The telephone listings below are the various services where you may listen to short comments on state/church
issues and viewpoints originated by the Atheist community.
Phoenix, Arizona
Tucson, Arizona
Atheist Hotline
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Sonoma County, California
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God Speaks
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1&1'1
(602) 273-1336
(602) 623-3861
(602) 325-0908
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(415) 668-8085
(707) 792-2207
(408) 377-8485
(408) 257-1486
(303) 722-1525
(703) 280-4321
(305) 474-6728
(404) 662-6606
(312) 506-9200
(606) 278-8333
(617) 969-2682
READERSERVICE
Detroit, Michigan
Minneapolis/St. Paul, Minnesota
Northern New Jersey
Albuquerque, New Mexico
Mid-Hudson, New York
Schenectady, New York
Columbus, Ohio
Portland, Oregon
Philadelphia, Pennsylvania
(313) 721-6630
(612) 566-3653
(201) 777-0766
(505) 884-7360
(914) 626-4647
(518) 346-1479
(614) 294-0300
(503) 771-6208
(215) 533-1620
D1AL-THE-ATHEIST
Austin, Texas
(512) 458-5731
Houston, Texas
Outspoken Voice of Freedom
Salt Lake City, Utah
(713) 522-5964
(713) 527-9255
(801) 364-4939
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Page 48
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December 1986
American Atheist
SOLSTICE SPECIAL!
ORDER SEVERAL AS SOLSTICE GIFTS
$3.50 each*, $3.00 each*, two or more
(bristmas
SERMON
A CHRISTMAS SERMON
by Robert Ingersoll
Printed originally in the Evening Teiegram
on December 19, 1891, it aroused the wrath of
the clergy, naturally, because it was so honest. The "holey-bookers" attacked Mr. Ingersoll to the extent that he said, "Whenever an
orthodox editor attacks an unbeliever, look
out for kindness, charity, and love."
As he said in his "sermon," "The good part
of Christmas is not always Christian - it is
generally pagan; that is to say, human,
natural.
"Christianity did not come with tidings of
great joy, but with a message of eternal grief.
It came with the threat of everlasting torture
on its lips. It meant war on earth and perdition
hereafter."
(30 pages)
A CHRISTMAS SERMON
Total,
Make checks/money orders payable to: AMERICAN ATHEISTS, PO Box 2117, Austin, TX 78768-2117
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