God Is Not Great Read online

  God Is Not Great

  Christopher Hitchens

  In the tradition of Bertrand Russell’s Why I Am Not a Christian and Sam Harris’s recent bestseller, The End of Faith, Christopher Hitchens makes the ultimate case against religion. With a close and erudite reading of the major religious texts, he documents the ways in which religion is a man-made wish, a cause of dangerous sexual repression, and a distortion of our origins in the cosmos. With eloquent clarity, Hitchens frames the argument for a more secular life based on science and reason, in which hell is replaced by the Hubble Telescope’s awesome view of the universe, and Moses and the burning bush give way to the beauty and symmetry of the double helix.

  Christopher Hitchens

  GOD IS NOT GREAT

  How Religion Poisons Everything

  For Ian McEwan

  In serene recollection of

  La Refulgencia

  Oh, wearisome condition of humanity,

  Born under one law, to another bound;

  Vainly begot, and yet forbidden vanity,

  Created sick, commanded to be sound.

  —FULKE GREVILLE, Mustapha

  And do you think that unto such as you

  A maggot-minded, starved, fanatic crew

  God gave a secret, and denied it me?

  Well, well—what matters it? Believe that, too!

  —THE RUBAIYAT OF OMAR KHAYYAM

  (RICHARD LE GALLIENNE TRANSLATION)

  Peacefully they will die, peacefully they will expire in your name, and beyond the grave they will find only death. But we will keep the secret, and for their own happiness we will entice them with a heavenly and eternal reward.

  —THE GRAND INQUISITOR TO HIS “SAVIOR” in THE BROTHERS KARAMAZOV

  CHAPTER ONE

  Putting It Mildly

  If the intended reader of this book should want to go beyond disagreement with its author and try to identify the sins and deformities that animated him to write it (and I have certainly noticed that those who publicly affirm charity and compassion and forgiveness are often inclined to take this course), then he or she will not just be quarreling with the unknowable and ineffable creator who—presumably—opted to make me this way. They will be defiling the memory of a good, sincere, simple woman, of stable and decent faith, named Mrs. Jean Watts.

  It was Mrs. Watts’s task, when I was a boy of about nine and attending a school on the edge of Dartmoor, in southwestern England, to instruct me in lessons about nature, and also about scripture. She would take me and my fellows on walks, in an especially lovely part of my beautiful country of birth, and teach us to tell the different birds, trees, and plants from one another. The amazing variety to be found in a hedgerow; the wonder of a clutch of eggs found in an intricate nest; the way that if the nettles stung your legs (we had to wear shorts) there would be a soothing dock leaf planted near to hand: all this has stayed in my mind, just like the “gamekeeper’s museum,” where the local peasantry would display the corpses of rats, weasels, and other vermin and predators, presumably supplied by some less kindly deity. If you read John Clare’s imperishable rural poems you will catch the music of what I mean to convey.

  At later lessons we would be given a printed slip of paper entitled “Search the Scriptures,” which was sent to the school by whatever national authority supervised the teaching of religion. (This, along with daily prayer services, was compulsory and enforced by the state.) The slip would contain a single verse from the Old or New Testament, and the assignment was to look up the verse and then to tell the class or the teacher, orally or in writing, what the story and the moral was. I used to love this exercise, and even to excel at it so that (like Bertie Wooster) I frequently passed “top” in scripture class. It was my first introduction to practical and textual criticism. I would read all the chapters that led up to the verse, and all the ones that followed it, to be sure that I had got the “point” of the original clue. I can still do this, greatly to the annoyance of some of my enemies, and still have respect for those whose style is sometimes dismissed as “merely” Talmudic, or Koranic, or “fundamentalist.” This is good and necessary mental and literary training.

  However, there came a day when poor, dear Mrs. Watts overreached herself. Seeking ambitiously to fuse her two roles as nature instructor and Bible teacher, she said, “So you see, children, how powerful and generous God is. He has made all the trees and grass to be green, which is exactly the color that is most restful to our eyes. Imagine if instead, the vegetation was all purple, or orange, how awful that would be.”

  And now behold what this pious old trout hath wrought. I liked Mrs. Watts: she was an affectionate and childless widow who had a friendly old sheepdog who really was named Rover, and she would invite us for sweets and treats after hours to her slightly ramshackle old house near the railway line. If Satan chose her to tempt me into error he was much more inventive than the subtle serpent in the Garden of Eden. She never raised her voice or offered violence—which couldn’t be said for all my teachers—and in general was one of those people, of the sort whose memorial is in Middlemarch, of whom it may be said that if “things are not so ill with you and me as they might have been,” this is “half-owing to the number who lived faithfully a hidden life, and rest in unvisited tombs.”

  However, I was frankly appalled by what she said. My little ankle-strap sandals curled with embarrassment for her. At the age of nine I had not even a conception of the argument from design, or of Darwinian evolution as its rival, or of the relationship between photosynthesis and chlorophyll. The secrets of the genome were as hidden from me as they were, at that time, to everyone else. I had not then visited scenes of nature where almost everything was hideously indifferent or hostile to human life, if not life itself. I simply knew, almost as if I had privileged access to a higher authority, that my teacher had managed to get everything wrong in just two sentences. The eyes were adjusted to nature, and not the other way about.

  I must not pretend to remember everything perfectly, or in order, after this epiphany, but in a fairly short time I had also begun to notice other oddities. Why, if god was the creator of all things, were we supposed to “praise” him so incessantly for doing what came to him naturally? This seemed servile, apart from anything else. If Jesus could heal a blind person he happened to meet, then why not heal blindness? What was so wonderful about his casting out devils, so that the devils would enter a herd of pigs instead? That seemed sinister: more like black magic. With all this continual prayer, why no result? Why did I have to keep saying, in public, that I was a miserable sinner? Why was the subject of sex considered so toxic? These faltering and childish objections are, I have since discovered, extremely commonplace, partly because no religion can meet them with any satisfactory answer. But another, larger one also presented itself. (I say “presented itself” rather than “occurred to me” because these objections are, as well as insuperable, inescapable.) The headmaster, who led the daily services and prayers and held the Book, and was a bit of a sadist and a closeted homosexual (and whom I have long since forgiven because he ignited my interest in history and lent me my first copy of P. G. Wodehouse), was giving a no-nonsense talk to some of us one evening. “You may not see the point of all this faith now,” he said. “But you will one day, when you start to lose loved ones.”

  Again, I experienced a stab of sheer indignation as well as disbelief. Why, that would be as much as saying that religion might not be true, but never mind that, since it can be relied upon for comfort. How contemptible. I was then nearing thirteen, and becoming quite the insufferable little intellectual. I had never heard of Sigmund Freud—though he would have been very useful to me in understanding the headmaster—but I had just been given a glim
pse of his essay The Future of an Illusion.

  I am inflicting all this upon you because I am not one of those whose chance at a wholesome belief was destroyed by child abuse or brutish indoctrination. I know that millions of human beings have had to endure these things, and I do not think that religions can or should be absolved from imposing such miseries. (In the very recent past, we have seen the Church of Rome befouled by its complicity with the unpardonable sin of child rape, or, as it might be phrased in Latin form, “no child’s behind left.”) But other nonreligious organizations have committed similar crimes, or even worse ones.

  There still remain four irreducible objections to religious faith: that it wholly misrepresents the origins of man and the cosmos, that because of this original error it manages to combine the maximum of servility with the maximum of solipsism, that it is both the result and the cause of dangerous sexual repression, and that it is ultimately grounded on wish-thinking.

  I do not think it is arrogant of me to claim that I had already discovered these four objections (as well as noticed the more vulgar and obvious fact that religion is used by those in temporal charge to invest themselves with authority) before my boyish voice had broken. I am morally certain that millions of other people came to very similar conclusions in very much the same way, and I have since met such people in hundreds of places, and in dozens of different countries. Many of them never believed, and many of them abandoned faith after a difficult struggle. Some of them had blinding moments of un-conviction that were every bit as instantaneous, though perhaps less epileptic and apocalyptic (and later more rationally and more morally justified) than Saul of Tarsus on the Damascene road. And here is the point, about myself and my co-thinkers. Our belief is not a belief. Our principles are not a faith. We do not rely solely upon science and reason, because these are necessary rather than sufficient factors, but we distrust anything that contradicts science or outrages reason. We may differ on many things, but what we respect is free inquiry, openmindedness, and the pursuit of ideas for their own sake. We do not hold our convictions dogmatically: the disagreement between Professor Stephen Jay Gould and Professor Richard Dawkins, concerning “punctuated evolution” and the unfilled gaps in post-Darwinian theory, is quite wide as well as quite deep, but we shall resolve it by evidence and reasoning and not by mutual excommunication. (My own annoyance at Professor Dawkins and Daniel Dennett, for their cringe-making proposal that atheists should conceitedly nominate themselves to be called “brights,” is a part of a continuous argument.) We are not immune to the lure of wonder and mystery and awe: we have music and art and literature, and find that the serious ethical dilemmas are better handled by Shakespeare and Tolstoy and Schiller and Dostoyevsky and George Eliot than in the mythical morality tales of the holy books. Literature, not scripture, sustains the mind and—since there is no other metaphor—also the soul. We do not believe in heaven or hell, yet no statistic will ever find that without these blandishments and threats we commit more crimes of greed or violence than the faithful. (In fact, if a proper statistical inquiry could ever be made, I am sure the evidence would be the other way.) We are reconciled to living only once, except through our children, for whom we are perfectly happy to notice that we must make way, and room. We speculate that it is at least possible that, once people accepted the fact of their short and struggling lives, they might behave better toward each other and not worse. We believe with certainty that an ethical life can be lived without religion. And we know for a fact that the corollary holds true—that religion has caused innumerable people not just to conduct themselves no better than others, but to award themselves permission to behave in ways that would make a brothel-keeper or an ethnic cleanser raise an eyebrow.

  Most important of all, perhaps, we infidels do not need any machinery of reinforcement. We are those who Blaise Pascal took into account when he wrote to the one who says, “I am so made that I cannot believe.” In the village of Montaillou, during one of the great medieval persecutions, a woman was asked by the Inquisitors to tell them from whom she had acquired her heretical doubts about hell and resurrection. She must have known that she stood in terrible danger of a lingering death administered by the pious, but she responded that she took them from nobody and had evolved them all by herself. (Often, you hear the believers praise the simplicity of their flock, but not in the case of this unforced and conscientious sanity and lucidity, which has been stamped out and burned out in the cases of more humans than we shall ever be able to name.)

  There is no need for us to gather every day, or every seven days, or on any high and auspicious day, to proclaim our rectitude or to grovel and wallow in our unworthiness. We atheists do not require any priests, or any hierarchy above them, to police our doctrine. Sacrifices and ceremonies are abhorrent to us, as are relics and the worship of any images or objects (even including objects in the form of one of man’s most useful innovations: the bound book). To us no spot on earth is or could be “holier” than another: to the ostentatious absurdity of the pilgrimage, or the plain horror of killing civilians in the name of some sacred wall or cave or shrine or rock, we can counterpose a leisurely or urgent walk from one side of the library or the gallery to another, or to lunch with an agreeable friend, in pursuit of truth or beauty. Some of these excursions to the bookshelf or the lunch or the gallery will obviously, if they are serious, bring us into contact with belief and believers, from the great devotional painters and composers to the works of Augustine, Aquinas, Maimonides, and Newman. These mighty scholars may have written many evil things or many foolish things, and been laughably ignorant of the germ theory of disease or the place of the terrestrial globe in the solar system, let alone the universe, and this is the plain reason why there are no more of them today, and why there will be no more of them tomorrow. Religion spoke its last intelligible or noble or inspiring words a long time ago: either that or it mutated into an admirable but nebulous humanism, as did, say, Dietrich Bonhoeffer, a brave Lutheran pastor hanged by the Nazis for his refusal to collude with them. We shall have no more prophets or sages from the ancient quarter, which is why the devotions of today are only the echoing repetitions of yesterday, sometimes ratcheted up to screaming point so as to ward off the terrible emptiness.

  While some religious apology is magnificent in its limited way—one might cite Pascal—and some of it is dreary and absurd—here one cannot avoid naming C. S. Lewis—both styles have something in common, namely the appalling load of strain that they have to bear. How much effort it takes to affirm the incredible! The Aztecs had to tear open a human chest cavity every day just to make sure that the sun would rise. Monotheists are supposed to pester their deity more times than that, perhaps, lest he be deaf. How much vanity must be concealed—not too effectively at that—in order to pretend that one is the personal object of a divine plan? How much self-respect must be sacrificed in order that one may squirm continually in an awareness of one’s own sin? How many needless assumptions must be made, and how much contortion is required, to receive every new insight of science and manipulate it so as to “fit” with the revealed words of ancient man-made deities? How many saints and miracles and councils and conclaves are required in order first to be able to establish a dogma and then—after infinite pain and loss and absurdity and cruelty—to be forced to rescind one of those dogmas? God did not create man in his own image. Evidently, it was the other way about, which is the painless explanation for the profusion of gods and religions, and the fratricide both between and among faiths, that we see all about us and that has so retarded the development of civilization.

  Past and present religious atrocities have occurred not because we are evil, but because it is a fact of nature that the human species is, biologically, only partly rational. Evolution has meant that our prefrontal lobes are too small, our adrenal glands are too big, and our reproductive organs apparently designed by committee; a recipe which, alone or in combination, is very certain to lead to some unhappiness and disorder. B
ut still, what a difference when one lays aside the strenuous believers and takes up the no less arduous work of a Darwin, say, or a Hawking or a Crick. These men are more enlightening when they are wrong, or when they display their inevitable biases, than any falsely modest person of faith who is vainly trying to square the circle and to explain how he, a mere creature of the Creator, can possibly know what that Creator intends. Not all can be agreed on matters of aesthetics, but we secular humanists and atheists and agnostics do not wish to deprive humanity of its wonders or consolations. Not in the least. If you will devote a little time to studying the staggering photographs taken by the Hubble telescope, you will be scrutinizing things that are far more awesome and mysterious and beautiful—and more chaotic and overwhelming and forbidding—than any creation or “end of days” story. If you read Hawking on the “event horizon,” that theoretical lip of the “black hole” over which one could in theory plunge and see the past and the future (except that one would, regrettably and by definition, not have enough “time”), I shall be surprised if you can still go on gaping at Moses and his unimpressive “burning bush.” If you examine the beauty and symmetry of the double helix, and then go on to have your own genome sequence fully analyzed, you will be at once impressed that such a near-perfect phenomenon is at the core of your being, and reassured (I hope) that you have so much in common with other tribes of the human species—“race” having gone, along with “creation” into the ashcan—and further fascinated to learn how much you are a part of the animal kingdom as well. Now at last you can be properly humble in the face of your maker, which turns out not to be a “who,” but a process of mutation with rather more random elements than our vanity might wish. This is more than enough mystery and marvel for any mammal to be getting along with: the most educated person in the world now has to admit—I shall not say confess—that he or she knows less and less but at least knows less and less about more and more.