What impels it in its consistent direction? We mustn't neglect the driving role of individual leaders who, ahead of their time, stand up and persuade the rest of us to move on with them. In America, the ideals of racial equality were fostered by political leaders of the calibre of Martin Luther King, and entertainers, sportsmen and other public figures and role models such as Paul Robeson, Sidney Poitier, Jesse Owens and Jackie Robinson. The emancipations of slaves and of women owed much to charismatic leaders. Some of these leaders were religious; some were not. Some who were religious did their good deeds because they were religious. In other cases their religion was incidental. Although Martin Luther King was a Christian, he derived his philosophy of non-violent civil disobedience directly from Gandhi, who was not.
Then, too, there is improved education and, in particular, the increased understanding that each of us shares a common humanity with members of other races and with the other sex - both deeply unbiblical ideas that come from biological science, especially evolution. One reason black people and women and, in Nazi Germany, Jews and gypsies have been treated badly is that they were not perceived as fully human. The philosopher Peter Singer, in Animal Liberation, is the most eloquent advocate of the view that we should move to a post-speciesist condition in which humane treatment is meted out to all species that have the brain power to appreciate it. Perhaps this hints at the direction in which the moral Zeitgeist might move in future centuries. It would be a natural extrapolation of earlier reforms like the abolition of slavery and the emancipation of women.
It is beyond my amateur psychology and sociology to go any further in explaining why the moral Zeitgeist moves in its broadly concerted way. For my purposes it is enough that, as a matter of observed fact, it does move, and it is not driven by religion - and certainly not by scripture. It is probably not a single force like gravity, but a complex interplay of disparate forces like the one that propels Moore's Law, describing the exponential increase in computer power. Whatever its cause, the manifest phenomenon of Zeitgeist progression is more than enough to undermine the claim that we need God in order to be good, or to decide what is good.
WHAT ABOUT HITLER AND STALIN? WEREN'T THEY ATHEISTS?
The Zeitgeist may move, and move in a generally progressive direction, but as I have said it is a sawtooth not a smooth improvement, and there have been some appalling reversals. Outstanding reversals, deep and terrible ones, are provided by the dictators of the twentieth century. It is important to separate the evil intentions of men like Hitler and Stalin from the vast power that they wielded in achieving them. I have already observed that Hitler's ideas and intentions were not self-evidently more evil than those of Caligula - or some of the Ottoman sultans, whose staggering feats of nasti-ness are described in Noel Barber's Lords of the Golden Horn. Hitler had twentieth-century weapons, and twentieth-century communications technology at his disposal. Nevertheless, Hitler and Stalin were, by any standards, spectacularly evil men.
'Hitler and Stalin were atheists. What have you got to say about that?' The question comes up after just about every public lecture that I ever give on the subject of religion, and in most of my radio interviews as well. It is put in a truculent way, indignantly freighted with two assumptions: not only (1) were Stalin and Hitler atheists, but (2) they did their terrible deeds because they were atheists. Assumption (1) is true for Stalin and dubious for Hitler. But assumption (1) is irrelevant anyway, because assumption (2) is false. It is certainly illogical if it is thought to follow from (1). Even if we accept that Hitler and Stalin shared atheism in common, they both also had moustaches, as does Saddam Hussein. So what? The interesting question is not whether evil (or good) individual human beings were religious or were atheists. We are not in the business of counting evil heads and compiling two rival roll calls of iniquity. The fact that Nazi belt buckles were inscribed with 'Gott mit uns' doesn't prove anything, at least not without a lot more discussion. What matters is not whether Hitler and Stalin were atheists, but whether atheism systematically influences people to do bad things. There is not the smallest evidence that it does.
There seems no doubt that, as a matter of fact, Stalin was an atheist. He received his education at an Orthodox seminary, and his mother never lost her disappointment that he had not entered the priesthood as she intended - a fact that, according to Alan Bullock, caused Stalin much amusement.106 Perhaps because of his training for the priesthood, the mature Stalin was scathing about the Russian Orthodox Church, and about Christianity and religion in general. But there is no evidence that his atheism motivated his brutality. His earlier religious training probably didn't either, unless it was through teaching him to revere absolutist faith, strong authority and a belief that ends justify means.
The legend that Hitler was an atheist has been assiduously cultivated, so much so that a great many people believe it without question, and it is regularly and defiantly trotted out by religious apologists. The truth of the matter is far from clear. Hitler was born into a Catholic family, and went to Catholic schools and churches as a child. Obviously that is not significant in itself: he could easily have given it up, as Stalin gave up his Russian Orthodoxy after leaving the Tiflis Theological Seminary. But Hitler never formally renounced his Catholicism, and there are indications throughout his life that he remained religious. If not Catholic, he seems to have retained a belief in some sort of divine providence. For example he stated in Mein Kampf that, when he heard the news of the declaration of the First World War, 'I sank down on my knees and thanked Heaven out of the fullness of my heart for the favour of having been permitted to live in such a time.'107 But that was 1914, when he was still only twenty-five. Perhaps he changed after that?
In 1920, when Hitler was thirty-one, his close associate Rudolf Hess, later to be deputy Fiihrer, wrote in a letter to the Prime Minister of Bavaria, 'I know Herr Hitler very well personally and am quite close to him. He has an unusually honourable character, full of profound kindness, is religious, a good Catholic.'108 Of course, it could be said that, since Hess got the 'honourable character' and the 'profound kindness' so crashingly wrong, maybe he got the 'good Catholic' wrong too! Hitler could scarcely be described as a 'good' anything, which reminds me of the most comically audacious argument I have heard in favour of the proposition that Hitler must have been an atheist. Paraphrasing from many sources, Hitler was a bad man, Christianity teaches goodness, therefore Hitler can't have been a Christian! Goering's remark about Hitler, 'Only a Catholic could unite Germany,' might, I suppose, have meant somebody brought up Catholic rather than a believing Catholic.
In a speech of 1933 in Berlin, Hitler said, 'We were convinced that the people need and require this faith. We have therefore undertaken the fight against the atheistic movement, and that not merely with a few theoretical declarations: we have stamped it out.'109 That might indicate only that, like many others, Hitler 'believed in belief. But as late as 1941 he told his adjutant, General Gerhard Engel, 'I shall remain a Catholic for ever.'
Even if he didn't remain a sincerely believing Christian, Hitler would have to have been positively unusual not to have been influenced by the long Christian tradition of blaming Jews as Christ-killers. In a speech in Munich in 1923, Hitler said, 'The first thing to do is to rescue [Germany] from the Jew who is ruining our country . . . We want to prevent our Germany from suffering, as Another did, the death upon the Cross.'110 In his Adolf Hitler: The Definitive Biography, John Toland wrote of Hitler's religious position at the time of the 'final solution':
Still a member in good standing of the Church of Rome despite detestation of its hierarchy, he carried within him its teaching that the Jew was the killer of god. The extermination, therefore, could be done without a twinge of conscience since he was merely acting as the avenging hand of god - so long as it was done impersonally, without cruelty.
Christian hatred of Jews is not just a Catholic tradition. Martin Luther was a virulent anti-Semite. At the Diet of Worms he said that 'All Jews
should be driven from Germany.' And he wrote a whole book, On the Jews and Their Lies, which probably influenced Hitler. Luther described the Jews as a 'brood of vipers', and the same phrase was used by Hitler in a remarkable speech of 1922, in which he several times repeated that he was a Christian:
My feeling as a Christian points me to my Lord and Saviour as a fighter. It points me to the man who once in loneliness, surrounded by a few followers, recognized these Jews for what they were and summoned men to fight against them and who, God's truth! was greatest not as a sufferer but as a fighter. In boundless love as a Christian and as a man I read through the passage which tells us how the Lord at last rose in His might and seized the scourge to drive out of the Temple the brood of vipers and adders. How terrific was His fight for the world against the Jewish poison. To-day, after two thousand years, with deepest emotion I recognize more profoundly than ever before the fact that it was for this that He had to shed His blood upon the Cross. As a Christian I have no duty to allow myself to be cheated, but I have the duty to be a fighter for truth and justice . . . And if there is anything which could demonstrate that we are acting rightly it is the distress that daily grows. For as a Christian I have also a duty to my own people.111
It is hard to know whether Hitler picked up the phrase 'brood of vipers' from Luther, or whether he got it directly from Matthew 3: 7, as Luther presumably did. As for the theme of Jewish persecution as part of God's will, Hitler returned to it in Mein Kampf: 'Hence today I believe that I am acting in accordance with the will of the Almighty Creator: by defending myself against the Jew, I am fighting for the work of the Lord.' That was 1925. He said it again in a speech in the Reichstag in 1938, and he said similar things throughout his career.
Quotations like those have to be balanced by others from his Table Talk, in which Hitler expressed virulently anti-Christian views, as recorded by his secretary. The following all date from 1941:
The heaviest blow that ever struck humanity was the coming of Christianity. Bolshevism is Christianity's illegitimate child. Both are inventions of the Jew. The deliberate lie in the matter of religion was introduced into the world by Christianity . . .
The reason why the ancient world was so pure, light and serene was that it knew nothing of the two great scourges: the pox and Christianity.
When all is said, we have no reason to wish that the Italians and Spaniards should free themselves from the drug of Christianity. Let's be the only people who are immunised against the disease.
Hitler's Table Talk contains more quotations like those, often equating Christianity with Bolshevism, sometimes drawing an analogy between Karl Marx and St Paul and never forgetting that both were Jews (though Hitler, oddly, was always adamant that Jesus himself was not a Jew). It is possible that Hitler had by 1941 experienced some kind of deconversion or disillusionment with Christianity. Or is the resolution of the contradictions simply that he was an opportunistic liar whose words cannot be trusted, in either direction?
It could be argued that, despite his own words and those of his associates, Hitler was not really religious but just cynically exploiting the religiosity of his audience. He may have agreed with Napoleon, who said, 'Religion is excellent stuff for keeping common people quiet,' and with Seneca the Younger: 'Religion is regarded by the common people as true, by the wise as false, and by the rulers as useful.' Nobody could deny that Hitler was capable of such insincerity. If this was his real motive for pretending to be religious, it serves to remind us that Hitler didn't carry out his atrocities single-handed. The terrible deeds themselves were carried out by soldiers and their officers, most of whom were surely Christian. Indeed, the Christianity of the German people underlies the very hypothesis we are discussing - a hypothesis to explain the supposed insincerity of Hitler's religious professings! Or, perhaps Hitler felt that he had to display some token sympathy for Christianity, otherwise his regime would not have received the support it did from the Church. This support showed itself in various ways, including Pope Pius XII's persistent refusal to take a stand against the Nazis - a subject of considerable embarrassment to the modern Church. Either Hitler's professions of Christianity were sincere, or he faked his Christianity in order to win - successfully - co-operation from German Christians and the Catholic Church. In either case, the evils of Hitler's regime can hardly be held up as flowing from atheism.
Even when he was railing against Christianity, Hitler never ceased using the language of Providence: a mysterious agency which, he believed, had singled him out for a divine mission to lead Germany. He sometimes called it Providence, at other times God. After the Anschluss, when Hitler returned in triumph to Vienna in 1938, his exultant speech mentioned God in this providential guise: 'I believe it was God's will to send a boy from here into the Reich, to let him grow up and to raise him to be the leader of the nation so that he could lead back his homeland into the Reich.'112
When he narrowly escaped assassination in Munich in November 1939, Hitler credited Providence with intervening to save his life by causing him to alter his schedule: 'Now I am completely content. The fact that I left the Biirgerbraukeller earlier than usual is a corroboration of Providence's intention to let me reach my goal.'113 After this failed assassination the Archbishop of Munich, Cardinal Michael Faulhaber, ordered that a Te Deum should be said in his cathedral, 'To thank Divine Providence in the name of the archdiocese for the Fiihrer's fortunate escape.' Some of Hitler's followers, with the support of Goebbels, made no bones about building Nazism into a religion in its own right. The following, by the chief of the united trade unions, has the feel of a prayer, and even has the cadences of the Christian Lord's Prayer ('Our Father') or the Creed:
Adolf Hitler! We are united with you alone! We want to renew our vow in this hour: On this earth we believe only in Adolf Hitler. We believe that National Socialism is the sole saving faith for our people. We believe that there is a Lord God in heaven, who created us, who leads us, who directs us and who blesses us visibly. And we believe that this Lord God sent Adolf Hitler to us, so that Germany might become a foundation for all eternity.114
Stalin was an atheist and Hitler probably wasn't; but even if he was, the bottom line of the Stalin/Hitler debating point is very simple. Individual atheists may do evil things but they don't do evil things in the name of atheism. Stalin and Hitler did extremely evil things, in the name of, respectively, dogmatic and doctrinaire Marxism, and an insane and unscientific eugenics theory tinged with sub-Wagnerian ravings. Religious wars really are fought in the name of religion, and they have been horribly frequent in history. I cannot think of any war that has been fought in the name of atheism. Why should it? A war might be motivated by economic greed, by political ambition, by ethnic or racial prejudice, by deep grievance or revenge, or by patriotic belief in the destiny of a nation. Even more plausible as a motive for war is an unshakeable faith that one's own religion is the only true one, reinforced by a holy book that explicitly condemns all heretics and followers of rival religions to death, and explicitly promises that the soldiers of God will go straight to a martyrs' heaven. Sam Harris, as so often, hits the bullseye, in The End of Faith:
The danger of religious faith is that it allows otherwise normal human beings to reap the fruits of madness and consider them holy. Because each new generation of children is taught that religious propositions need not be justified in the way that all others must, civilization is still besieged by the armies of the preposterous. We are, even now, killing ourselves over ancient literature. Who would have thought something so tragically absurd could be possible?
By contrast, why would anyone go to war for the sake of an absence of belief?
8
WHAT'S WRONG WITH RELIGION? WHY BE SO HOSTILE?
Religion has actually convinced people that there's an invisible man - living in the sky - who watches everything you do, every minute of every day. And the invisible man has a special list of ten things he does not want you to do. And if you do any of these ten th
ings, he has a special place, full of fire and smoke and burning and torture and anguish, where he will send you to live and suffer and burn and choke and scream and cry forever and ever 'til the end of time . . . But He loves you!
— GEORGE CARLIN
I do not, by nature, thrive on confrontation. I don't think the adversarial format is well designed to get at the truth, and I regularly refuse invitations to take part in formal debates. I was once invited to debate with the then Archbishop of York, in Edinburgh. I felt honoured by this, and accepted. After the debate, the religious physicist Russell Stannard reproduced in his book Doing Away with God? a letter that he wrote to the Observer:
Sir, Under the gleeful headline 'God comes a poor Second before the Majesty of Science', your science correspondent reported (on Easter Sunday of all days) how Richard Dawkins 'inflicted grievous intellectual harm' on the Archbishop of York in a debate on science and religion. We were told of 'smugly smiling atheists' and 'Lions 10; Christians nil'.
Stannard went on to chide the Observer for failing to report a subsequent encounter between him and me, together with the Bishop of Birmingham and the distinguished cosmologist Sir Hermann Bondi, at the Royal Society, which had not been staged as an adversarial debate, and which had been a lot more constructive as a result. I can only agree with his implied condemnation of the adversarial debate format. In particular, for reasons explained in A Devil's Chaplain, I never take part in debates with creationists.*
* I do not have the chutzpah to refuse on the grounds offered by one of my most distinguished scientific colleagues, whenever a creationist tries to stage a formal debate with him (I shall not name him, but his words should be read in an Australian accent): 'That would look great on your CV; not so good on mine.'