Author: Ophelia Benson

Oh I didn’t know it was National Prayer Day. I never do know it’s National Prayer Day. It’s not something that looms large in my schedule. But I got a press release from the Secular Coalition for America, so I read some more of their press releases, and doing that led me to something that mentioned National Prayer Day.

Well I know what it was: it was googling for information on an idiotic house bill making “In God We Trust” the “national motto,” whatever the hell that is. Googling for the one turned up mentions of the other. Life is like that. When the state tells you to do god, news of it turns up on related google searches. Whaddya know.

So it’s National Prayer Day.

…even hard-nosed doctors who have studied spirituality say science supports the belief that prayer brings health benefits…Research has also shown that the death rate of people who attend church regularly is about 30 percent lower than that among people who spend their Sundays doing something else, according to Dr. Lynda Powell, chairman of preventive medicine at Rush University Medical Center in Chicago.

I beg your pardon?

Let me get this straight. 30% of people who go to church are immortal? Is that what she’s saying?

Is this finding widely known?

Ah, journalism. And prayer. And syntax.

What explains churchgoers’ lower death rate? Is it because God smiles on the faithful?

Science has nothing to say on that question. But Dr. Powell, a leading researcher on spirituality and health, has identified health-promoting outlooks and behaviors that are common to all major religions.

Yes, but health is not the same thing as a “lower death rate.” Does this loon actually think health=a lower death rate?

Anyway. The Secular Coalition sent a letter to the members of the House Judiciary Committee, which the Committee won’t read, because who the hell cares what filthy secularists think. It’s quite sensible though.

The phrase “In God We Trust” was adopted only in 1956 during the McCarthy Era. For a secular nation that claims to provide equality, liberty, and freedom for all, the motto means that the beliefs of theists and nontheists are not treated the same at all.

And to put it more bluntly than the SCA will have wanted to, the state has no business at all telling us to believe in its magical made-up spooky hocus pocus you can’t catch me god. Furthermore, I don’t trust god; I think god is a shit; a non-existent shit, yes, but a shit all the same.

This morning I keep seeing bad stuff at the Guardian, via different directions – Terry Glavin at Facebook, Norm at Normblog, like that. I’ve seen so much bad stuff this morning that I feel as if I ought to point at it in disgust.

Like Adam Curtis at CisF, via Norm.

The horrific thing about Osama bin Laden was that he helped to kill thousands of innocent people throughout the world. But he was also in a strange way a godsend to the west. He simplified the world.

That “but” is interesting. So is that “the horrific thing.” The but is interesting because given what comes before, why have a “but” at all? There is no but. The first sentence is all we need to know. There is no “but” after that.

We’ll be reminded by heroes of anti-imperialism that the imperialists and neo-cons helped to kill thousands of innocent people too. True enough, but not as the goal. Not as the goal or a goal. Not on purpose.

That’s small comfort to the people killed. But what about their relatives and friends? What about the injured? I should think it makes a difference to them.

At any rate, it is different. Bin Laden killed people in order to kill people. Bin Laden wanted them dead, and he wanted more dead, as many as possible. He never whispered a word of regret for Gladys Wundowa or anyone else; he beamed with joy about his success at killing hundreds or thousands at a blow.

There is no “but” after that. There is nothing else about him that matters, that is in contrast to “the horrific thing” about him that was killing people and rejoicing to have done so. That isn’t “the horrific thing” about bin Laden, it just is bin Laden.

Al-Qaida became the new Soviet Union, and in the process Bin Laden became a demonic, terrifyingly powerful figure brooding in a cave while he controlled and directed the al-Qaida network throughout the world…

I just remarked yesterday that I went on thinking that way for an embarrassingly long time. Adam Curtis is still at it.

Then there’s Azzam Tamimi.

Soon after the fall of Hosni Mubarak I visited my old friend, the Hamas leader Khalid Mish’al, in Damascus. He told me he was sure the change in Egypt, which he expected would be followed by similar changes in other Arab countries, meant that it would not be too long before Palestine was free.

My friends in Gaza would tell me the same thing, and so would my relatives in Hebron and the diaspora. They all believed that the Mubarak regime was an impediment to the Palestinian struggle for freedom; once the Egyptian people were free, a genuine democracy in Egypt would support the Palestinians.

Free. Free, freedom, free – via Hamas.

So many things are stupid. This is stupid.

Our culture has become impoverished by certainty…Doubt and its religious cousin agnosticism, a word rarely heard nowadays, may have fallen out of fashion, but they have much to teach us, despite the disdain of Richard Dawkins, who famously wrote in The God Delusion: “I am agnostic only to the extent that I am agnostic about fairies at the bottom of the garden.”

And then Christopher Lane cites the disdain of some religious boffin, right?

No.

No, his only example of disdain for doubt (and agnosticism) is Richard Dawkins.

That’s stupid.

It’s just plain stupid. As if* Dawkins were the most dogmatic person on the face of the earth! As if there were no other examples! As if theists were all full of admirable doubt while atheists are all brainlessly certain. As if Lane couldn’t think of one single other person to stand for excessive certainty.

It’s stupid, it’s lazy, it’s stale, it’s cheap. It’s time for people to do better.

The debates about religion and science that flared in the 19th century predate by almost two centuries the “new” atheism that has evolved today, undermining many of its claims for originality.

It doesn’t make claims for originality. Stupid, lazy, stale, and cheap.

*Even if you agree that Dawkins is especially “certain,” even in this particular passage, which I don’t.

Shmuley Boteach has a laugh at the idea of atheist military chaplains. I think the idea of atheists chaplains is silly in general, but I can certainly see that there ought to be some kind of chaplain-equivalent for people in the military who aren’t religious. Boteach’s objections are somewhat problematic.

And what comfort will they offer dying soldiers, G-d forbid (oops! Even that doesn’t work). Will they say, “Game over. You’re going to a place of complete oblivion. Thank you for your service.”?

Well, what comfort can anyone offer dying soldiers? What comfort will Boteach offer?

I don’t even know, actually. It’s my understanding that Judaism doesn’t actually believe in an afterlife, so what does he have to say that’s different from “a place of complete oblivion”? I don’t know, but if it is in fact different from that, what reason is there to think it’s true? Maybe he says you’re going to a place of infinite ice cream, but if he does, he’s telling an untruth. Why is he the one who is giggling and making fun?

In the same way that it might be uncomfortable for a Jewish soldier to talk about his deepest issues with, say, a Catholic Priest, it is arguably just as uncomfortable for an atheist soldier to talk to the same Priest.

Gee, you think?!

Still it would seem that those who profess an absence of belief can’t really be religious or spiritual chaplains. If you’re an atheist then what you see is what you get. There is no other reality — higher or lower — and the word spiritual is nothing but a crude con.

Well, Shmuley, how do you know there is an “other reality”? What do you know about it? What is your evidence for it? How do you know it’s not nastier than this reality we “get”? How do you know anything at all about it?

He notes that his atheist friends will say things like that, but he feels no obligation to answer or say anything cogent; instead he just says…you know what he says:

…the new atheists, like Richard Dawkins, demonstrate an intolerance and condescension to people of faith that is very similar to what one sadly finds among some of the most close-minded of religious people.

Therefore after death we go to a place of infinite ice cream.

One thing. We’ve all been seeing every inch of tape there is of bin Laden over and over again since Sunday evening. That one where his best pal grabs him by the hat for a hug and hangs on to the hat as if it were handles – that’s a goofy one. But that’s not the one I’m going to say about.

It’s the one where he’s holding a microphone. What’s up with that? Why does he hold it in that affected limp loose “look how special I am” way? I want to know. I’ve seen that clip about 50 times now, so I want to know.

I didn’t go outside and run around yelling “we’re number one,” so I get to ask why he held the mike in that silly way. If there’s anything I don’t like it’s affectation.

Wait…

While the U.S. government might have preferred to cremate Bin Laden’s remains prior to disposal, Muslim tradition forbids cremation because it’s inconsistent with the resurrection of the body.

Um…so is rotting. Is Muslim tradition unaware of this?

Scott Aikin and Robert Talisse have doubts about Mary Warnock’s way of defending the social value of religious belief.

According to religious believers, their beliefs are not merely useful social instruments or efficient means for instilling good moral habits.  They are rather commitments to very particular metaphysical, ontological, and epistemological views.  These views provide the basis for the moral and communal practices among religious believers that Warnock finds socially valuable.  But the social value of the practices provides no defense for the underlying views, all of which are, we contend, false.  No discussion of the merits of religious practices and institutions should be permitted to evade the fundamental question of the truth of distinctively religious claims.

That is what I too think also likewise. I think that is one of the things that separate me and other gnus from the “be nice to religion” crowd. They are very concerned with political, instrumental matters like unity, cohesion, community, universal affection, sensitivity, solidarity, outreach, mutual understanding, and avoiding the remotest possibility of offending anyone by disputing an idea. We are more concerned with trying to think clearly and honestly about particular metaphysical, ontological, and epistemological views. Their concerns are more social or political, ours are more epistemological. This makes a difference.