Professional Documents
Culture Documents
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'n jene \961,
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n
d,,,,,n ', now,fn<ou' 'im" and Ior 0", ",omph,hi '
We de",.nd th.t chU"he' .nd oth" "cle'i".i'"
,hOlI no
d1.
n
2.
We
de",andtrom
that just
the taxation.
e"",oV",ent ot cha,'ai , in Cong,e'" in ,tate
longer
be exempt
'egi,"tu,e"
in the n"V and ",lIltla, and in ,,,,on,, asV'U"'" and all oth"
an
in"ltutlO ' ,upp
bV""bhC ",oneV ,hall be di,continued.
3.
We de",and
thOt all,ubli app,o,dation' to' ,ectali
educatIOnal and
orted
c
n
in d
.
W. institutions
d
th.tshall
all cease.
",lIgio"" ,",,"c.s n"'" sust.
by the gOv'
charitable
dly Bibl. in the
n n sh.1I b nd
bo
; .nd .spedally th.t the us, 01the
d
publiC schools, w llsh ost.nsibly .s. teXtbook 0' .vow.
.s. book 01
t
thel
h
i
5.
Weworship,
de",and that
religioUS
shanthe
be a,point",ent
prohibited. bVthe p,esident
U of the United States
0' bVthe gove<Oo" oi the valiOUS,tate' ot all "ligio ' te,t ""
and fas"
0"
",","'I
,'0'"''
6.
We demand that the iudicial o,th in the court, and in all other
ad
d
'hall be abOh,he , and that ,i""le atll,,,,a'
nce
nt
tion und" the ,ain' and ,enalties ot po'iu" ,hall be establi,hed in i" ,te .
n de",and tha laW' di"ctlV 0' indi"CtlV ento,dn9 the ob""va
7.
We
ed
t 1I
lI loo"ing to the ento<ce",ent ot "Ch'i,tian"
B. Su We de
that all,hO
laW'
ot
a' ",and
the Sabbath
be re,eal
ndav ,hall be .b'Ogated, and that all laW' ,hall be.con ",ed to thO
",o"litv
requi,e",en" ot nalUl ",o"litv, equal ,igh", and ,,,,,artial libertV
9.
We de",and that,al not onlV'n the con,titution, ofthenUnited Stat" and
al
ot the ,eve,,1 ".te' but al,o in the ,,,ctical ad",in""atio
ot the "",e, no
,,;vlleg 0' advantage ,hall be conceded to Chd,tianitv
nded 0' anVoth" es"eci
,elig ; thet our enti,e ,oliti
",,,e'" ,hall be tou
and ad",,,,,,,,,ed on
cal
e
a ,u,,1V ,"cui ar b"i" and that whatoVel chang" ,hall p,ove nee ""
to
ion
thi' end ,hall be con,i"entlV, unflinchinglV, and "o""tlv ",ade
shall
wholly
de,art",e
" cease.
ot the gov"n",e
Messidor, 188
NEWS
My Experience with the "Born Again" Christians
in Washington, D.C
"
Picketing
the Prof
Heidennummer
Secularists
Rally in Israel
10
ARTICLES
Clarence Darrow
.....
11
IS
..................
COLUMNS
G. Richard
Bozarth -
Ignatz Sahula-Dycke
Gerald Tholen -
Bozarth's
-
Hall of Fame -
Pestilence,
Pitchforks
Roots of Atheism -
and Prayers
Irish Catholics
EDITOR-IN-CHIEF
Dr. Madalyn Murray O'Hair
MANAGING EDITOR
Jon Garth Murray
ASSISTANT EDITOR
G. Richard Bozarth
ARTIST
Felix Santana
NON-RESIDENTIAL STAFF
Bill Baird
Angeline Bennett
Wells Culver
Conrad Goeringer
Ignatz Sahula-Dycke
Elaine Stansfield
Gerald Tholen
27
30
32
Fight
FEATURE
Francis Wright
Bible
34
SPECIAL
The Woman's
Part Two
or Religion's
22
:
25
MESSIDOR
Serious Smiles
188 (6/80)
21
Poems
Film Review Dark
"
Promises
37
in the
38
Essays of an
Atheist Activist by Jon
Book Review -
Garth Murray
Classifieds
ISSN: 0032-4310
AUSTIN, TEXAS
39
40
PAGE 1
LETTERS TO THE"EDITOR
Placing the Fiducial Year
Editor,
My reading of "Something Old Has
Been Added" in your [American.Athe-
Boston, Massachusetts,
Washington
Dear Don,
The Athiests
were still calling themselves freethinkers or "religious liberals") once undertook to find a fiducial.date. A Mr. G. N.
be
of yore (when
magazine
certain
282."
It is true, you are right, American
Atheists - and the entire world- need
of that
the
t'?"'5c:nri
JS
with the
they.
"Year of Science:'
beginning in
Editor,
In your May issue of the American
Atheist you published the Nine Demands, but you didn't say in what city
or state Francis Abbot published his
weekly paper.
Arthur Filiney
Michigan
Editor
A Whiff of Humor
Editor,
Enclosed in a portion of the newspaper The Pittsburgh Press. [See below - Ed.] How about it? It looks like
these preachers are beginning to r'ealize that religion stinks. I figure you
folks can use a good laugh once in a
while. It helps you shoulder life's
burdens.
I sent a subscription for the American Atheist to be sent to the Carnegie
Library North Side branch and also a
copy to Carnegie Library Oakland
branch. Have these subscriptions expired yet? One of our members visited
the Oakland branch and they said they
never have received the subscription.
Sorry to load you with another question and a letter to answer.
Reynold Bourquin
Pennsylvania
Dear Reynold,
No need to apologize - and thanks
for the chuckle. As you see, we're
passing it on to all our readers.
Our records show the t.wo library
subscriptions
good until' Pluviose
(Feb.] 81 - so I think you have a
problem here. What must be done is to
go to the library and demand that the
magazine be displayed like all the
other religious pubs they have. If they
do not respond honorably. then write
the American Atheist Center for a
copy of the Voswinkel Library Suit.
Once vou receive it, take it to the
library and inform them that you will
file an identical suit against them if
they do not display our magazine. You
will probably have the satisfaction of
winning a battle for American Ather
ism in your neighborhood.
Editor
eSltabside Bes~
AMBERSON
II:OOA.i\1.
OK. II. IIWIlT UE\ EL\\J)
1101.1,\:\1)
8W~.1~llhruu~h
fltri~l;iI"
Dear Arthur,
Churc
l.l!lril11Un
n., ~
>.: .r.-
Francis Abbot's The Index was published out of Toledo, Ohio and then
PAGE 2
MESSIDOR
188 [6/80)
~/
AMERICAN
ATHEIST
EDITORIAL
~.
AUSTIN, TEXAS
MESSIDOR
188 [6/80]
PAGE 3
NEWS
The news is chosen to de monstrate, month after month, the dead reactionary hand of religion. It dictates your habits, sexual conduct, family
size. It censures cinema, theater, television, even education. It dictates life values and lifestyle. Religion is politics and, always, the most
authoritarian and reactionary politics. We editorialize our news to emphasize this thesis. Unlike any other magazine or newspaper in the United
~-~~~--------------------------------~
....
-~
~.
----
-, /./
JI
~~--'
\11
=-------
---'
-:----~----~
--=-----====~
by Arnold L. Via
11====
l----
PAGE 4
=:->
MESSIDOR
~I
188 [6/80]
AMERICAN
ATHEIST
my
OBSESSIVE NEUROSIS
loves you."_ .
?'" keep him away
from me.",'
,
AUSTIN', TEXAS
MESSIDOR
188 [6/80]
PAGES
~ht RegiJfer
EVER STRIVING FOR SOUTHERN CALIFORNIA
TO BE AN EVEN BETTER~Pt:ACE TO LIVE
Atheists are again raising an issue concernchaplains hi tHe military and at federal penal
ing tax money and religion. This time they are
institutions tbroughout the country.
concentrating on the numerous members of
The arguments that these chaplains offer a
the clergy who are on government payrolls.
social rather than a religious function does not
Though it is difficult to listen to the usually
hold up. Theircounseling usually focuses, as it
shrill Madalyn Murray O'Hair, president o{ should, on spiritual answers to problems. The
the organization that brought the lawsuit that
prayers and. services they conduct are without
banned prayer in tax-supported schools, some -question religious and not social in nature.
of her arguments make sense.
Many Catholic priests have their checks sent
-directly to their churches, which then pay
Atheists have long been upset that they are
them small' portions, keeping the rest for other
forced, through taxation, to pay the salary of church activities.
those who are performing religious functions
This is not .to suggest that the chaplains,
for the government. Specifically, they are up- whether working in the military or in the
set that more and more ministers, priests and
prisons are not, needed. Undoubtedly these
-rabbis are finding their way onto government
.dedicated individuals have done a tremendous
payrolls as chaplains in the armed forces.
amount of good over the years. The question is
prisons, mental hospitals and police departhow they should be paid. Churches in America
-ments. Atheist organizations persuasively
send missionaries all over the globe to preach
complain that using their tax money to pay for ~the GOspel and minister to people's spiritual
ebaplains is a' violatioh of their rights and a needs. The'responsibility of providing religious
contradiction of the concept of separation of services and spiritual guidance should be left
church and state.
to the churches and not to the taxpayers.
An issue like this lends itself to emotional-"
believes
that religion is an important and positive
force. This does not mean, however, that those
who do not believe in God should be forced to
pay to promote religious beliefs, even if those
beliefs reflect the opinion of the majority.
"
,.
\ __
PAGE 6
m.e.n.t.is_e.ve.n.
.m.o_re
. T.h.e_r.e.a.r.e.th.o,!""us_an_d.~.o.f_.Sh.O.ul.d_be_su.p.po_rted_
.b.y.th~e.c.hu.r.c.h
.__
MESSIDOR
~I
188 [6/80]
.~
AMERICAN
,.,
ATHEIST
RELIGION
AND
GRADUATION
- Scott Smith
188 [6/80]
emony]
would
still
have
been
religious, I originally planned to leave
the stage during the invocation and
benediction, but on principle decided
not to take-part in the ceremony at all."
Scott explained further that aJthough
an annual baccalaureate service held
for seniors is strictly religious, he had
not complained against it because he
had simply decided not to attend it,
knowing its content. However, the
graduation exercises were a part of
what should be a secular activity. "I
should think that if they're going to
keep the [religious]
baccalaureate
there's no reason the graduation
could not be made secular,""he noted.
Once again of course, the ploy of
"majoritarian"
wishes
was introduced, and why I oh, whyl, must it
always be a woman who vig.orously
defends the curtailment of human
freedom in whatever name or under
whatever cover? This time it was a
female member of the school board
who insisted that the clergy were a
part of the community, that the community was religious and that their
needs had to be served. This argument
was answered for all times by the
United States Supreme Court in a
classic analysis of a state/church situation back in 1943.
r
IN DEFENSE OF RHINOS
AND OF ARTISTIC USE
OF RHINOS
Although the personnel of the American Atheist Center are roundly and deservedly (?) denounced by all for not
answering mail (an impossible chore), all
of the incoming mail is read - often by
all - and lively discussions ensue. And,
so it was when the following letter to the
editor was received:
IN DEFENSE OF RHINOS
Editor,
I wish to express my disapproval of
the derogatory manner in which you
symbolize
and
describe
the
rhinoceros.
The animal deserves our deepest
respect for having the ability to "hang
on," cope, and endure the millions of
years of unspeakable agony of ruthless huntingl (See Run. Rhino, Run
- Extinction is Forever, a public service advertisement by Ogilvy & Mather below.) I admire the rhinocerosl
Hooray for its courage (ill-temper to
hunters) which accounts for its survival today I
Let something good be said about
this magnificent animal, unique, in
that it doesn't cringe, tremble, and run
in fear at the sight of the earth's most
destructive predator - manl
R. Gehlert
Maryland
RUN, RHINO, RUN EXTINCTION IS FOREVER
The Rhino's problem is its horn.
Smugglers sell it for $300 an ouncealmost ten times the price of silver.
PAGE 8
188 [6/80]
~/
Dr.O'Hair
Our artist, Felix Sanatana, went
through the roof. When we managed to
get him back down to the ground and the
drawing board, he undertook a heated
argument in defense of the "artist s IiAMERICAN
ATHEIST
~~~~~.~~~~
r--------------------------------------------------~~
HBEHOLD THE FOWLS OF THE AIR: FOR THEY SOWNo:r
NEITHER DO THEY REAP OR GATHER INTO BARN:5
YET YOUR HEAVENLY FATHER FEEDETH THEM.
ARE "IE NOT MUCH BETTER THAN THEY?"MIITr. 6:26
Heidennummer
Troy Soos, 31, amerikanischer Atheist, hat cine
alternative
TelefonseeIsorge gegriindet. Unter
dem Motto
Ruf die
Atheisten an gibt es jetzt
in Illinois den Dienst am
AUSTIN, TEXAS
MESSIDOR
188 [6/80]
PAGE 9
ISRAEL
PAGE 10
MESSIDOR
~I
188 [6/80]
AMERICAN
ATHEIST
~~: =A=D=E=F=E::::N~S=E=O=F=C=L=A=R=E=N=C=E=D=A=R=R=O=W==:=:::~
by Jerry Wayne Borchardt
AUSTIN, TEXAS
MESSIDOR
188 [6/80]
PAGE 11
PAGE 12
~J
AMERICAN ATHEIST
in accordance to evidential value. We should not believe anything that is contrary to or without evidence. Religious faith
cannot produce substantiating
evidence; it offers no real
knowledge. Ethics require us to inquire, not simply to believe.
Clifford argued: "It is wrong, always, everywhere, and for
anyone, to believe anything upon insufficient evidence." The
doctrine infers that we shculd emulate the wise and questioning Socrates, not the foolish and faithful Paul. Darrow
accepted this ethical precept as an important facet of freethought; he found it his duty to debate, doubt, and inquire
about religion.
.
The revision of Darrow is indicative of modern times; the
modern temper does seem to be at odds with Darrow's {or
anyone's) freethought. The rationalism of Darrow, was Voltairian in nature; that is, he considered reason the sovereign
guide in philosophical
matters. Darrow argued that' reason
has a greater claim to knowledge than faith, that rationalism
proscribes religion. Today, the method employed by a Voltaire
or a Darrow has been ignored. This IS an age of wide
acceptance of sociological and psychological views, of Marx,
Weber, and Freud. These views do not undertake frank and
open discussions against religious dogmas, but instead look to
why people believe as they do, not to what they choose to
believe. Current sociology and psychology posit that man's
acceptance of reliqionis due to profound emotional needs that
are not penetrable
by reason. Darrow's Atheism would
polarize, not enlighten. The Marxist paradigm epitomizes the
sociological viewpoint. Marx argued that religion is an opiate,
that social conditions render religion a necessary narcotic.
The eradication of the alienating social order, not rational
inquiry, is the death of 'religion. Was, then, Darrow's trust in
reason really naive, or have the distractors of freethought
erroneously overlooked the pertinence of overt Atheism?
Scientific Reason
"
MESSIDOR
AUSTIN, TEXAS
188 [6/80]
PAGE 13
Unreason's Foe
On the other hand, modern theology can be viewed as
confirmation of Darrow's irreligion. The theologians have
taken the message of freethought and have synthesized
freethought with previously antithetical theism. The new
theologies are more progressive and humane than the "rockribbed religionists" who believed in a tyrant up in heaven and
brimstone down below. But Darrow would have been amused
at the mental gymnastics of modern theologians, which could
be considered acrobatics in an effort to retain religion in the
face of modern science. Actually, Darrow was more progressive than modern theologians; he knew a sinking ship
when he saw one.
Still, Darrow's relevance today is not in the realm of modern
theology. Modern Christian thought, however progressive,
would nevertheless be a retrogression for freethinkers. Modern theology, by and large, is not relevant to the religious
masses. While a few seminarians may read Tillich, the large
body of religionists still propound antiquated and discredited
faiths. Orthodox Christianity, Islam, alternative cults, astrology, oriental mysticism, and quasi-religious Marxism are
the real currents of religion today. Darrow is relevant today
because he was an unequivocal foe of the type of unreason
that is prevalent in this era of rampant cultism and resurrected
fundamentalism. How could Darrow not be relevant in this
age of the Ayatollah Khomeini, Rev. Moon, Jim Jones, Pope
John Paul II, Billy Graham and Anita Bryant? These religious
leaders are clearly unprogressive and show a closer kinship to
the dogmatist Bryan than to the radical Tillich, It.is clear that
this irrational age needs the type of rationalism and skepticism espoused by Darrow. Atheism is a healthy affirmation of
reason and individualism in this time of gregarious unreason.
As mentioned before, freethought is in conflict with a strict
sociological viewpoint concernirig the relationship of religion
to the life of individuals or societies. Sociology is a valuable
science, but as a science it is necessarily narrow in scope. The
sociological discipline cannot advocate, but must manifest a
purely descriptive role. Atheism goes beyond sociology. Freethinkers, as well as being popularizers of science, are also
deeply committed to advocacy and ethics. As Clifford's method
implies, at issue is an ethical world view. To the contrary,
sociology is uncritical towards religion and limits itself to
describing., not condemning, religious persuasions. Modern
sociology thus allows the climate of the proliferation of
religious nonsense to go unchallenged. While the sociological
viewpoint is amoral and impotent to challenge religious
claims, freethought is a moral imperative which offers an
impetus to confront and confute the irrational claims of
religion.
The call for reason in todav's anxious and irrational world is
not a trivial partisan plea. The industrialized world is in the,
midst of cultural schizophrenia. Great advances in modern
technology exist concomitantly with a breeding ground of
irrationality. The ability of modern technology to effect a;
nuclear holocaust is terrifying' alongside the unreason discernable in the masses. The Islamic revolution in Iran exemplifies an entire nation bent towards religious proclivity;
Iran's inhumanity in the name of dogma is a revival ofthe Dark
Ages. The microcosmic theocracy which existed at Jonestown
is another example to the world of the dark side of religion, of
the malevolent propensity inherent in irrationalism. The
message is clear: a world without rationality but with the
overwhelming
potential of destruction is a world, bound for
.
PAGE 14
MESSID6R
~I
self-destruction.
In the face of these perilous times of power and unreason,
Darrow is a voice in the wilderness. Freethought is not archaic
or irrelevant to the needs of today. The Atheism of a Darrow is
a viable alternative and an optimistic hope.
188 [6/80]
AMERICAN
ATHEIST
MESSIDOR
AUSTIN, TEXAS
188 [6/80]
PAGE 15
\!v ~.
liV,
~,
(:;-,+ in
( cr;
in.
&_-
I \
MESSIDOR
~J
188 [6/80)
IMAGINATION
WAS POWERFUL
IN ANCIENT
EGYPT; AS
ILLUSTRATED
BY THIS WALL
DRAWING
REPRESENTING
A FINAL
JUDGMENT
AMERICAN
ATHEIST
Soulless Life
The beginnings of life yield no evidence ofthe beginnings of
a soul. It is idle to say that the something in the human being
which we call "life" is the soul itself, for the soul is generally
taken to distinguish human beings from other forms of life.
There is life in all animals and plants, and at least potential life
in inorganic matter. This potential life is simply unreleased
force and matter - the great storehouse from which all forms
of life emerge and are constantly replenished. It is impossible
to draw the line between inorganic matter and the simpler
forms of plant life, and equally impossible to drawthe line
between plant life and animal life, or between other forms of
animal life and what we human beings are pleased to call the
highest form. If the thing which we call "life" is itselfthe soul,
then cows have souls; and, in the very nature of things, we
must allow souls to all forms of life and to inorganic matter as
well.
Life itself is something very real, as distinguished from the
soul. Every man knows that his life had a beginning. Can one
imagine an organism that has a beginning and no end? If I did
not exist in the infinite past, why should I, or could I, exist in
the infinite future? "But," say some, "your consciousness,
your memory may exist even after you are dead. This is what
we mean by the soul." Let us examine this point a little.
I have no remembrance of the months that I lay in my
mother's womb. I cannot recall the dayof mybirth northetime
when I first opened my eyes to the light of the sun. I cannot
remember when I was an infant, or when I began to creep on
the floor, or when I was .taught to walk, or anything before I
was five or six years old. Still, all of these events were
important, wonderful, and strange in a new life. What I call my
"consciousness,"
for lack of a better word and a better
understanding, developed with my growth and the crowding
experiences I met at every turn. I have a hazy recollection of a
boy soldier who was shot toward the end of the Civil War. He
was buried near the schoolhouse when I was seven years old.
But I have no remembrance of the assassination of Abraham
Lincoln, although I must have known about it at the time, for
myfamily and my community idolized Lincoln, and all America
was mourning at his death. Why do I remember the dead boy
soldier who was buried a year before? Perhaps because I knew
him well. Perhaps because his family was close to my childish
life. Possibly because it came to me as my first knowledge of
death. At all events, it made so deep an impression that I recall
it now.
"Ah, yes," say the believers in the soul, "what you say
confirms our own belief. You certainly existed when these
early experiences took place. You were conscious of them at
the time, even though you are not aware of it now. In the same
way, may not your consciousness persist after you die, even
though you are not aware of the fact?"
On the contrary, my fading memory of the events that filled
the early years of my life leads me to the opposite conclusion.
So far as these incidents are concerned, the mind and
consciousness of the boy are already dead. Even now, am I
fully alive? I am seventy-one years old. I often fail to recollect
the names of some of those I knew full well. Many events do
not make the lasting impression that they once did. I know that
it will be only a few years, even if my body still survives decay,
when few important matters will even register in my mind. I
know how it is with the old. I know that physical life can persist
beyond the time when the mind can fully function. I know that
if I live to an extreme old age, my mind will fail. I shall eat and
AUSTIN, TEMS
PAGE 17
Apocalypse Then
There are those who base their hope for a future life upon
the resurrection of the body. This is a purely religious doctrine.
It is safe to saythatfew intelligent men who are willing to look
obvious facts in the face hold any such belief. Yet we are
seriously told that Elijah was carried bodily to heaven in a
chariot of fire, and that Jesus arose from the dead .and
ascended -into heaven. The New Testament abounds in
passages that support this doctrine. St. Paul states the tenet
over and over again. In the fifteenth
chapter of first
Corinthians he says: "If Christ be preached that he rose from
PAGE 18
MESSIDOR
188 [6/80]
AMERICAN
ATHEIST
the dead, how say some among you that there is no resurrection of the dead?
And if Christ be not risen, then is our
preaching in vain
For if the dead rise not, then is not Christ
raised." 'The Apostle's
Creed says: "I believe in the resurrection
of the body." This has been carried into substantially all the orthodox creeds; and while it is more or less
minimized by neglect and omission,
it is still a cardinal
doctrine of the orthodox churches.
Two thousand years ago, in Palestine, little was known of
man, of the earth, or of the universe. It was then currently
believed that the earth was only four thousand years old, that
life had begun anew after the deluge about two thousand
years before, and that the entire earth was soon to be
destroyed. Today it is fairly well established that man has been
upon the earttrfor a million years. During that long stretch of
time the world has changed many times; it is changing every
moment. At least three or four ice ages have swept across
continents, driving death before them, carrying human beings
into the sea or burying them deep in the earth. Animals have
fed on man and on each other. Every dead body, no matter
whether consumed by fire or buried in the earth, has been
resolved into its elements, so that the matter and energy that
once formed human beings has fed animals and plants and
other men. As the great naturalist. Fabre, has said: "At the
banquet of life each is in turn a quest and a dish." Thus the
body of every man now living is in part made from the bodies of
those who have been dead for ages.
Yet we are still asked to believe in the resurrection of the
body. By what alchemy, then, are the individual bodies that
have successfully fed the generations of men to be separated
and restored to their former identities? And if I am to be
. resurrected, what particular / shall be called from the grave,
from the animals and plants and the bodies of other men who
shall inherit this body I now call my own? My body has been
made over and over, piece by piece, as the days went by, and
will continue to be so made until the end. It has changed so
slowly that each new cell is fitted into the living part. ;:rnd will
goon Changing until the final crisis comes. Is itthe child in the
mother's womb or the tottering frame of theold man that shall
be brought back? The mere thought of such a resurrection
beggars reason, ignores facts, and enthrones blind faith, wild
dreams, hopeless hopes, and cowardly fears as sovereign of
the human mind.
Some of those who profess to believe in the immortality of
man - whether it be of his soul or his body - have drawn
what comfort they could from modern scientific doctrine of the
indestructibiliity
of matter and force. This doctrine, they say,
only.confirms
in scientific language what they have always
believed. This, however, is pure sophistry. It is probably true
that no matter or force has ever been or ever ca n be destroyed.
But it is likewise true that there is no connection whatever
between the notion that personal consciousness and memory
persist after death and the scientific theory that matter and
force are indestructible. For the scientific theory carries with it
a corollary, that the forms of matter and energy are constantly
changing through an endless cycle of new combinations.
Of
what possible use would it be, then, to have a consciousness
that was immortal, but which, from the moment of death, was
dispersed into new combinations, so that no two parts of the
original identity could ever be reunited again?
processes
AUSTIN, T~XAS .
of Undeveloped
of change, which
Minds
in the human
PAGE 19
see my loved ones after death; suppose I should tell this fairy
that my father had been dead for twenty years; that I followed
his lifeless body to the crematory where he was converted to
ashes; that I desired to have him brought back to me as a living
entity, and to stay in my house for a year, that I might not be
deceived. Assume that when the year had passed I should go
out and tell my neighbors and friends that my father had been
living in my house, although he died two score years ago;
suppose that they believed implicitly in my integrity and my
judgment; even then, could I convince one person that my
statement was true?
Would they be right in doubting my word? After all, which is
more reasonable, that the dead have come back to life, or that I
have become insane? All of my friends would say: "Poor
fellow, I am sorry he has lost his mind." Against the universal
experience of mankind and nature, the dementia or the
insanity of one man, or a thousand men, could count as
nothing. The insane asylums of the world are filled with men
who have these dreams and visions which are realities to
them, but which no one else believes, because they are
entirely at variance with well-known facts.
PAGE 20
MESSIDOR
188 [6/80]
AMERICAN
ATHEIST
. , ".
.. .,. .
.".
'.,
::':'" *
,0, -:
--- -
- -,. ~--.-..;.---~~
~---...----~
.-- -- ---:--~-~---------,~
THAT WAS
ONLY A
FALSE
i
ALARM
WE ARE
IN CONTROL
\ AGAINl
------------------------
..... 1
---rr=====~..,1
.. ~
AUSTIN, TEXAS
MESSIDOR
188 [6/80)
PAGE 21
'-'
Ro ts
of theism
FRANCES WRIGHT
"1have devoted my time and fortune to laying the foundations of an establishment
where affection shall form the only
marriage, kind feeling and kind action the only religion, respect
for the feelings of liberties of others the only restraint, and union
of interest the bond of peace and security."
.
PAGE 22
MESSIDOR
188 [6/80]
AMERICAN
ATHEIST
-. While still very young (age 16), at this home, Frances Wright
found a chest of old books in her aunt's library, one of which
was Carlo Botta's Storia delia guerra detrindependenza dogli
Stati Uniti d'Americs. published in 1809. The book was
concerned with our war of Independence. Startled by the idea
of a "country consecrated to freedom" she determined to
travel to it. However, it was stilt not shown on maps in the
library atlas and she had some difficulty
obtaining more
information.
Subsequent research by her established that a nation,
called the United States of America, did in fact exist and that it
had indeed been founded on the certain principles of freedom
about which she had earlier read.
Several years later, after quarreling with her aunt, she and
her sister removed to Glasgow to the home of her great uncle,
James Milne, professor of moral philosophy at the University
of Glasgow. She was then 18 years old. There she was
surrounded by rare and extensive libraries and applied herself
to the study of ancient and modern letters, languages,
_mathematics, art and the various branches of science. In the
course of this education, she was impressed by the discrepancy of views and opinions which she found. Boldly
rejecting religion and seizing upon the philosophy of materialism, she wrote, while only 18 years of age, a small book
which she titled Epicurus. (To soften the alarm of its first
London publisher,Sii'Ei'"retitled
it A Few Day's in Athens,
suppressing
the first three chapters of it because of its
admiring handling of the old Greek materialist.) The work first
appeared in London in 1822, which was some years later.
Miss Wright spent almost three years pursuing her studies
in Glasgow. Much of this was with research on the United
States, with materialism and politics. She was considerably
disturbed to see the poverty of the peasants and the working
class in Scotland and the seeming headlong flights from the
country by the masses of the poor. Finally in 1818, she
formalized her-own plans for her future and made her.decision
to leave for the land about which she had read. In August,
1818, with her sister Camilla, she embarked from Liverpool to
New York."
Ib Methodist preacher
AustiN, TEXAS
PAGE 23
IFYOU WANT TO
WALK ON FIRE
OR
WISH TO SEE HOW
PEOPLE WALK ON FIRE
PLEASE JOIN THE
~
~f~~'
h~..~~
C?
:~ct:~""tJj
K ~
-VV~
PAGE 24
MESSIDOR
188 [6/80J
INDIA
AMERICAN
ATHEIST
THE WOMAN'S
BIBLE
by Elizabeth Cady' Stanton, et al
This is the seventh part of a continuing series from The Woman's
Bible. It is serialized here to encourage women of our day to
seriously inspect the bible with the same kind of audacity which
was used by the American Atheist women who were the first to
demand equal rights for all. If, over a hundred years ago, these
women led by Elizabeth Cady Stanton and Susan B. Anthony,
could be so strong of will and mind, so then can they.
CHAPTER VII
Genesis xxv
I. Then again Abraham took a
name was Keturah.
2. And she bare him Zimran and
Medan, and Midian, and Ishbak,
5. And Abraham
gave all that
Isaac.
me?
33. And Jacob said, Swear to me this day; and
he sware unto him; and he sold his birthright
unto Jacob.
34. Then Jacob gave Esau bread and pottage of
lentiles; and he did eat and drink, and rose up,
and went his way. Thus Esau despised
his
birthright.
ELIZABETH
AUSTIN, TEXAS
MESSIDOR
188 [6/80)
CADY STANTON.
1851
PAGE 25
Genesis xxvi
''Priests, we know, are not remarkable for doing anything gratis; they have in general some scheme in everything
they do, either to impose on the ignorant or derange tile operations of government. "
Thomas Paine
PAGE 26
MESSIDOR
188 [6/80]
AMERICAN
ATHEIST
A JOYOUS ATHBIST
BOZARTH'S HALL'OF FAME
PART TWO
G. RICHARD BOZARTH
This is the second in a series of short Atheist classics I havefound
in the Charles E. Stevens American Atheist Library that Ifeel the
readers of the American Atheist should have the opportunity of
enjoying, even at the expense of not being able to enjoy my work.
Ah, noble sacrifice.....
Chapman Cohen was born in.l 868 and in 1890 started a career as
an Atheist lecturer. In 1915 he ~ucceeded G. W. Foote as the third
President of the National Secular Society and editor of the
society's publication, Freethinker. He is more than qualified to
treat his subject.
WHAT IS ATHEISM?
by Chapman Cohen
Between Atheism and Theism there is no logical halting
place. But there are, unfortunately, many illogical ones. Few
possess the capacity for pushing their ideas to a logical
conclusion, and some position is finally discovered which has
the weakness of both extremes with the strength of neither.
With many there is vague talk of a "power" manifested in the
universe, and by giving this the dignity of capital letters it is
evidently hoped that other people will recognize it as an
equivalent for god. But power,with or without capitals, is not
god. It is not the existence of a "power" that forms the kernel of
the dispute between the Theist and the Atheist, but what that
power is like. The issue arises on the point of whether it is
personal or not. That it is, is what the religious man believe.s.
As Mr. Balfour says, when the plain man speaks of god he
means "a god whom men' can love, to whom men can pray,
who takes sides, who has purposes and preferences, whose
attributes, however conceived, "eave
the possibility of a
personal relation between himself and those whom he has
'created." (Theism and Humanism, p. 21) What the genuine
believer has in view is not the worthless abstraction of a
rationalist metaphysic, but the personal being of historic
theology.
It is now my purpose to take a few of these substitutes for
Atheism by the aid of which some persons seek to mark
themselves off from a declared and reasoned unbelief. 'As
outstanding examples of this one may take two men of no less
'eminence than Herbert Spencer and Professor Huxley. Both of
these men have rendered great service to advanced thought,
but. both have only succeeded in repudiating Atheism by
mtsstatinq and misrepresenting it. In addition to the service
that Spencer unwittingly rendered the current religion by his
use of the "unknowable" (with which we deal fully later), a
further help was given by his destruction of an Atheism that
had no existence.
This remarkable performance will be found in the first part
of his First Principles. Respecting the origin ofthe universe, he
tells us, there are three intelligible propositions - although
AUSTIN, TEXAS
PAGE 27
<
Automata)
And on another occasion, replying to a correspondent, he
expresses the opinion that "Atheism is, on philosophical
grounds, untenable, that there is no evidence ofthe god of the
theologians is true enough, but strictly scientific reasoning
can take us no further. When we know nothing we can neither
affirm nor deny with propriety." (Life and Letters, p. 162)
PAGE 28
MESSIDOR
188 [6/80]
AMERICAN
ATHEIST
absurd likewise.
Only one other word need be said on this point. It may be
urged that educated believers mean by "god" not the anthropomorphic deity of the theologies, but a personal intelligence controlling things. But this is really not less anthropomorphic than the form in which the god idea meets us
in the popular theologies. Its anthropomorphism
is only, to
unobservant minds, less apparent. The conception of an
intelligent, ,personal being controlling nature is not fundamentally less objectionable than the frankly man-like being of
the early theologies. Intelligence, as we know it (and to talk of
an intelligence that is unlike the intelligence we know is
absurd), is as 'much a characteristic of human, or animal,
organization, as arms and legs are. Mind, after all, is only
known to us as a function of an organism. That it is more than
this, or other than this, is pure assumption. And to divest
"god" of all physical parts, while retaining his functions, is
sheer nonsense. There is the personal intelligence of Smith,
or Brown, or Robinson, but it is absurd to wipe out all the
particular Smiths, and Browns, and Robinsons, and then talk
as though their qualities continue in existence. So with god. If
we reject all the gods of the theologies one after another, what
god have we left to talk about? All we have left is the memory
of a delusion.
'
MESSIDOR
AUSTIN, TEXAS
188 [6/80]
ON OUR WAY
PAGE 30
MESSIDOR
1/
188 [6/80]
AMERICAN
ATHEIST
MESSIDOR
AUSTIN, TfXAS
188 [6/80)
PAGE 31
NATURE'S WAY
GERALD THOLEN
PESTILENCE,
PITCHFORKS AND PRAYERS
No matter which way a "peoples'
revolution" goes, one thing is sure the "people" never winl History has
monotonously repeated the scene of
enthusiastically
exuberant "peasants" hailing their cause and vigilantly
fighting against the ever-present "czar
of greed and oppression." The stories
always have an amazingly similar list
of "hero" characters and recurring
bloody plots - down with theinjustices of evi I authorityl The whole mess
can be likened to melodramatic old
Wild West movies -i.e.,
"good guys
vs. bad guys." Each time the format
seems a little worse for wear.
The causes for all such unpalatable
anguish are' invariably seen as manifestations of a degenerate ruler Irulers
who are less than concerned with the
welfare of their subjects. Whether
such villainous leaders be a group of
"lords," a king, a czar, dictator or
simply an American president - makes
no difference. A revolution is a revolution is a revolution! Thus, millions of
"unfortunate"
citizens become clay
pigeons for the sinister military ....
Please excuse me while I vomitl The
ridiculousness of this soap box notion
has always made me ill. Many times I.
have realized that Hitler did not "create"
the "holocaust" any more than the
czar created the Russian feudal system. By the same token, Nixon did not
create political unrest in the U.S. Ignorance did I Plain dumb-assed ignorancel That's why all of the past
glorious revolutions have been fought
by "pitchfork" armies - simply because the involved populace only had
"pitchfork" mentalities.
It should be apparent by now that
one can not leave unattended cheese,
lying around unless one intends for
some sly rat to have a banquet. Neither
can we leave freedom and justice
unattended without a similar disastrousoccurrence. Facts are that people themselves are responsible for
PAGE 32
their condition. There is only one continuinq problem in society and that is
the apathetic lack of self-education by
the individual.
Our Schools
Our schools today are turning out
graduates who, in many cases I'm
told, cannot read. Needless to say,
there is a tremendous outcry from the
public that our educational system is
"inadequate" - I q~"te agreel It is
inadequate' - but 'Iet's examine the
inadequacy. First let's identify-the expression "educational system" so as
to be efficient in our .evaluation. An
educational system must first have
educated "teachers" to do the "teaching." Next it must have facilities; i.e.,
buildings, books, equipment, etc. Now
MESSIDOR
188 [6/80)
AMERICAN
ATHEIST
Euphoric Ignorance
At this point I would like to caution
all the "mommas and poppas" not to
laugh or be outraged at some of the
ridiculousness of our educational system.ln many cases, parents can't read
as well as their failing sons and daughters. What were they interested in
while in class? So much for generational bickering.
AUSTIN, TEXAS
"When the will' defies fear, when the heart applauds the brain, when duty
throws the gauntlet down to fate, when honor scorns to compromise with
death - this is heroism."
Robert G. Ingersoll
MESSIDOR
188,[6/80]
PAGE 33
CA THOLIC RIGHTS
******* Program No. 396 *******
PAGE 34
AMERICAN ATHIESr
~.
"We
Wagging Tongues
The Vatican waited 80 years, until the Vatican Council of
1870, to strike back and it was at that time that it succeeded in
dogmatizing the pope's "infallibility"
when, speaking ex
cathedra, he pronounces any doctrines touching faith or
morality to be binding on the whole church.
Prior to this innovation, in 1829 in the United States, Lyman
Beecher, a Congregationalist. cut loose at his Hanover Street
church in Boston with a series of anti-Catholic sermons. His
motive was simple and obvious: there were too many Catholics in and about Boston to suit his taste.
Several years later, in 1833, Rebecca Reed entered the
Ursuline Convent at Charlestown, Massachusetts, as a probationer. She was to pass six months in this status in the order to
become eligible for the veil, but before that time expired, she
fled the nunnery, in secret and by night. The things that
Rebecca told of having witnessed within the institution set
tongues wagging throughout Boston. So effective was her
whispering campaign that within a month she had all the
Protestant enthusiasts raving for Catholic blood.
The following summer another Ursuline nun became hysterical and fled - but speedily repented and returned to the
convent under the wing of her brother, But a rumor got out to
the effect that Sister Mary John was held prisoner. Although
Boston Selectmen visited the convent and talked with Sister
Mary John, religious frenzy was aroused and on August 11,
1834, some five or six hundred defenders of Protestantism,
American womanhood and Old Glory stormed the convent,
wrecked it from garret to coal bin, drove out the nuns and
burned the building to the ground.
At about the same time in New York City, Samuel F. B.
, Morse - the inventer of the telegraph - had newly arrived
back in the United States. He had discovered in "Vienna,
Austria, something called the Leopold Foundation - a Catholic society organized for the express purpose of aiding the
expansion of the Catholic church in the United States.
Morse took to writing a series of twelve letters to the New
York Observer newspaper, signed with the pen name Brutus.
The letters were reprinted, editorially commented upon, read
from Protestant pulpits and, all in all, became a sensation.
They' were later published in book form, with the title A
Foreign Conspiracy Against the Liberties of the United States.
The book sold widely also,
The Catholics felt that they needed their own voice and in
1830 the Catholic Expostulator was founded, Jesuit controlled.
The Catholic Hersld was initiated in 1833, and to counter all
this the American Protestant Vindicator was launched on
August 20, 1834. This was an anti-Catholic paper that really
was an anti-Catholic paper I The third issue began a serial
reprint of Samuel F. B. Morse's book. The publishing house
which printed the paper also issued -a number of books.
Rebecca Reed's Six Months in a Convent was one. But the
all-time anti-nunnery book which became a triumph of the
press was The Awful Disclosures of Maria Monk. Maria Monk
had been incarcerated in the Hotel Dieu, a Catholic asylum at
Montreal, operated by nuns, The commitment was made at
the request of Maria's mother. Maria's allegations were the
usual ones of an escaped nun. There was one chapter devoted
to the murder of a recalcitrant nun, personally ordered by a
bishop. There was the usual story of an underground pas-
AUSTIN, liEXAS
Taming Tammany
All of this had its effect. when in March, 1835 the New York
Protestant Association met to discuss the question "Is Popery
compatible with civil liberties?" A crowd of Irish Catholics
broke into the hall, and mobbed the meeting.
By 1840, the Irish Catholics were back again battling for
their rights. This time, under Bishop John Hughes, they
decided to teach Tammany Hall a lesson. When Tammany Hall
did not repay, with favors, the Irish Catholic vote which had
been with them, the Irish Catholics ran their own ticket,
nominating candidates for election. In the exercise, the Irish
Catholics demonstrated where the balance of power was
between the Whigs and the Democrats. Without the Catholic
vote, the Irish Catholic vote especially, Tammany Hall could
not win against its opponents.
In return the Roman Catholics of New York got their school
funds law from the legislature. But. the native Protestants
could only control their rage until the night of the next
election, in April, 1842 at which time a nativist gang rounded
up all the Irish to be found on the streets and chased them
about town until tired of the sport, concluding the celebration
by tossing a gross or more of cobblestones through the
windows of Bishop Hughes' residence.
PAGE 35
Tammany Hall learned its lesson and from that date forth it
never bucked the Roman Catholics. The Democrats in all of the
big cities still follow the pat formula of pleasing the Roman
Catholic vote. The Republican Party is still, by and large,
Protestant - and, of course, in the South even the Democrats
need to be Baptists - but churches out of politics? Sometimes
there seems there will never be such a day.
Either the churches, and religious people, are challenged
head-on concerned with their ideology, or they will continue
to function as always - by bringing what power they can to
bear on whatever layer of government they can reach - and
the most influential and powerful church will capture the
majority through the legislation of their morality, their ethics,
their religious creeds into the culture.
After 1844, there cut loose in Philadelphia the first of a
series of "religious riots" which persisted off and on until the
Civil War began. The Irish Catholics were in these up to their
ears - and the enemy was the WASP, the White, AngloSaxon Protestants who felt that the country belonged tothem.
But that is a tale for another program.
This informational broadcast is brought to you as a public
service by the Society of Separationists, Inc., a non-profit,
non-political, tax-exempt, educational organization dedicated
to the complete separation of state and church. This series of
American Atheist Radio Programs is continued through listener generosity. The Society of Separationists, lnc., predicates its philosophy on American Atheism; For more information write to P. O. Box 2117, Austin, Texas 78768.
DIAL AN ATHEIST
CHAPTERS
PAGE 36
MESSIOOR
~J
ATHEISTS
Phoenix, Arizona
(602) 899-7411
Tucson, Arizona
(602) 623-3861
(213) 634-8055
Sacramento, California
(916) 989-3170
(4151969-4477
Denver, Colorado
(303) 2~3-1278
Atlanta, Georgia
(404) 329-9809
Chicago, Illinois
(312) 335-4648
Lombard, Illinois
(312) 597-2433
Indianapolis, Indiana
(317) 234-9652
Lexington, Kentucky
(606) 278-8333
Boston, Massachusetts
(617) 344-2988
Detroit, Michigan
A JOYOUS ATHEIST
at one and the same time a universe in which all that occurs is,
the consequence of calculable and indestructible forces, the
operations of which can be foreseen andrelied upon, afld a
universe controlled by a self-determining
deity, capable of
modifying the action of these same forces. You may have one
or the other, but it is sheer lunacy to' to imagine that you can
have both. Either uniformity with invariable causation, or a
world in which everyscientific calculation must be prefaced
with the "DV." of a prayer meeting:
And the Atheist, who accepts the principles of modern
science, says, not merely thathe is without a belief in god, but
that he fails to see any necessity for his existence, or anything
OF AMERICAN
: .. (313) 721-6630
(212) 726-3647
,
(704) 568-5346
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(503) 287-6461
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(401) 423-0883
Dallas, Texas
(214) 388-7669
Galveston, Texas
(713)935-4721
(801) 364-4939
(703) 370-5255
Milwaukee, Wisconsin
(414) 442-9786
~~~~~~~~~i~~~
l
188 [6/80)
AMERICAN
ATHEIST
f!loemrJ
,.
MEAN GREEN
Hew can the pope
Talk about hope
For the world's poor millions?
That phony sucks
He has the bucks
They add up to billionsl
Greedy Mormon
What a bore, man
All they want is money,
Insurance, banks
Big business pranks
We don't think it's funnyl
Skin Deep
I study the face in the mirror
My spirit of youth appears sickly
How could this image have gone
From pimples to wrinkles so quickly?
John B. Denson
MESSIDOR
AUSTIN, TEXAS
~/
188 [6/80]
PAGE 37
FILMREVIEW
0000000000000000000
o
o
0
0
0
0
o
o
elainestansfield
PAGE 38
oooooooooooooooooo~
AMERICAN ATHEIST
BOOK REVIEW ~
by
Jon Garth Murray
THE CHARLES E. STEVENS AMERICAN ATHEIST LIBRARY AND ARCHIVES, INC. IS IN CONTINUING NEED OF FINANCIAL
CONTRIBUTIONS. IT ALSO NEEDS ANY OLD ATHEIST BOOKS OR FREETHOUGHT MAGAZINES YOU MAY HAVE. THE
LIBRARY IS TAX-EXEMPT. ANY GIFT OF BOOKS, MAGAZINES, OR MONEY GIVES YOU A TAX DEDUCTION.
'
o AUSTIN,
C.E.S.A.A.L.A.D
AUSTIN, TEXAS
MESSIDOR
188 [6/80)
TEXAS 78756
PAGE 39
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PAGE 40
AMERICAN ATHEIST
~ 1950 -1955
RELIGION
REVOLuTiONARY
GOVERNMENT
OF NICARAGUA
MINISTER OF EDUCA TlON
'