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Culture Documents
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MEANING OF EVOLUTION
WOMAN
JEALOUSY
ENVY
AMERICAN ATHEISTS
"Aims and Purposes"
1. To stimulate and promote freedom of thought and inquiry concerning
beliefs, creeds, dogmas, tenets, rituals and practices.
religious
2. To collect and disseminate information, data and literature on all religions" and
promote a more thorough understanding of them, their origins and histories.
3. To advocate, labor for, and promote in all lawful ways, the complete and absolute
separation of state and church; and the establishment and maintenance of a
thoroughly secular system of education available to all.
4. To encourage the development and public acceptance of a humane ethical system,
stressing the mutual sympathy, understanding and interdependence of all people
and the corresponding responsibility of each, individually, in relation to society.
5. To develop and propagate a social philosophy in which man is the central figure who
alone must be the source of strength, progress and ideals for the well-being and
happiness of humanity.
6. To promote the study of the arts and sciences and of all problems affecting the
maintenance, perpetuation and enrichment of human (and other) life.
7. To engage in such social, educational, legal and cultural activity as will be useful
and beneficial to members of American Atheists and to society as a whole.
"Definitions"
1. Atheism is the life philosophy (Weltanschauung) of persons who are free from
theism. It is predicated on the ancient Greek philosophy of Materialism.
2. American Atheism may be defined as the mental attitude which unreservedly
accepts the supremacy of reason and aims at establishing a system of philosophy
and ethics verifiable by experience, independent of all arbitrary assumptions of
authority or creeds.
3. The Materialist philosophy declares that the cosmos is devoid of immanent conscious purpose; that it is governed by its own inherent, immutable and impersonal
law; that there is no supernatural interference in human life; that man-finding
his
resources within hirnsett=can and must create his own destiny; and that his potential for good and higher development is for all practical purposes unlimited.
February, 1978
ON THE COVER
EDITORIAL
LETTERS TO THE EDITOR
NEWS
O'Hair Takes on the Nativity. . . . . . . . . . .
.
A Day Off for Area Atheists. . . . . . . . . . . . . . .
.
Indian Atheist Centre Disaster
Relocation of Colonel Ingersolls' Statue. . . . . . . . . .
.
Moslems
FEATURE ARTICLES
Cognitive Dissonance and Religious Zeal, John F. Higdon
Sungods and Christianity, James Erickson
The Meaning of Evolution, G. Richard Bozarth
The Religious Battered Woman, Anne Gay/or
Jealousy, Shibles' Corner: Warren Shib/es. . . . . . . . . . .
Envy, Pam Thoren
AMERICAN ATHEIST RADIO SERIES
POEMS
2
3
.4
8
10
12
13-14
16
18
19
20
. .. 22
23
25
28
Editor-in-Chief:
Madalyn Murray O'Hair/Managing
Editor:
Jon Garth Murray/
Editor: Edmund Bojarski/Assistant
Editor: Barbara Grimes/Circulation:
John Mays/
Production:
Ralph Shirley/Non-residential
Staff: Anne Gaylor, Warren Shibles,
Ignatz SahulaDycke,
G. Richard Bozarth, Voltaire E. Heywood, James Erickson.
Total Enclosed $,
RENEWAL
--'-
Name
Address
(608) 238-3338
Page 1
~/
C__ t.rial
~)
by JON MURRAY
"0'Hair
Raids Bingo Party," said the Austin American Statesman caption with another untoward photo
of our noble leader for which photographers get
promotions.
The proper citizens were aghast. After
all, "Why didn't she just send her attorneys," said the
church
officials
when confronted
by reporters.
Doesn't she know the difference between right and
wrong?
The answer to that pointed question is a loud Yes!.
Perhaps she understands that difference better than
anyone might know. Although
it places her in a
small minority group, Dr. O'Hair knows all too well
the difference of those two small words of much
human debate over centuries. At least one other
has come to the realization that that which is proper
is not axiomatically "right."
I am speaking of Peter, Peter Ooboza that is. Editor,
or former editor I should say, of a very different
newspaper out of Johannesburg, South Africa called
The World. I say former since October of this year
when he was detained by government security police
along with freedom of speech in South Africa. The
paper, the only black voice of independence in his
area, was guilty, as he was, of the terrible crime of
"articulating,
without fear or favor, the aspirations
of our people," in his own words,
We here at American Atheists articulate and often
even holler for "our people," American Atheists
and indeed Atheists of every nationality, on a daily
basis. We have been somewhat more fortunate than
Peter due to the more subversive nature of our
system of government. Losing one's insurance is a
bit less obvious than direct police intervention but
it gets the job done just the same if we allow it to.
Yet, we do continue to shout, a course which often
brings more heat from our own than from those we
challenge. We have made a very important choice
between two alternatives known to Peter as well.
As he put it to the Harvard Crimson in November
of '75, "One has to make a choice whether to be
outspoken and go to jail, where you'll be silenced,
or take a milder platform, so you can keep working."
The soft approach served us well for some years
until the separation forced by our exodus from
social circles and society's grasp to survive gave a
perspective to the struggle for freedom that had
never broken on the horizon before. One must
be forced into a different world than those around
him, almost a sub-culture
in order to have the
"born again" (pardon the use of words) awakening
that being fed-up, and that alone, is simply not
going to hack it anymore.
In Peter's case it took a year at Harvard studying
journalism in 1975 to give him the inspiration that
our extra-social existence gave us. He described it
in a letter to some of his American friends upon
Page 2
Dear Editor:
The logo depicting three atomic orbital electrons on the cover of the American Atheist
magazine reminds me of the
American Nuclear Society and
the Atomic Energy Commission.
Considering the ANS's and the
AEC's long continued efforts to
delude the public, and the AEC's
involvement with nuclear weapons, I wonder - and havewondered since I first saw it - what
could have led American Atheists to adopt a symbol having
such associations. I now see it
even on the front of the American Atheist Center. Perhapsyou
could explain this to your readers sometime.
I th ink of you as candid, and
as promoting universal friendliness. Why display a symbol
having such unsavory, even sinister, connotations?
Earth orbiting the sun would
seem to me to be a nice iconoclastic symbol, if you like orbits.
The best interpretation many
of my friends could put on your
display of the symbol you seem
to have adopted is that it is a
sign of naivete; it is unworthy of
you.
During the last sevenor eight
years the anti-nuclear power
movement has grown enormously in this and in western European countries.; the August 11 issue of Nucleonics Week, nuclear
industry journal, speakscasually
of the "practically nonexistent
nuclear power market." (From a
high of 35 domestic salesof nuclear reactors in 1973, annual
sales fell every year since
to three during 1976, and none
so far in August 1977.)
I don't see why, as Atheists,
you should take any stand on
the nuclear power issue; but
especially, I don't see why you
should gratuitously flaunt a symThe American A theist
lil[.__._:
_N_EWl_S
J,Jllltli1fi1"lfll(fa'' 11111IIfll
o'Hair
takes on
the Nativity
Madalyn Murray Q'Hair with suit in hand faces what she considers offensive manger scene
The news which fills one half of the magazine is chosen to demonstrate, month after month, the dead reactionary hand of religion. It dictates'
good 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 States, we are honest enough to admit it.
Page4
DAMAGE
SUIT FILED
A BLATANT
LIE
FOR $30.
MILLION
Again, just days later, a local Austin attorney attempted to sue Dr. O'Hair for $30 million, seeking
an injunction
to enjoin her from disrupting Christmas carolling. By then, the Murrav-O'Hairs had been
out of town for over a week, knowing nothing of the
threatened "challenge" or "d isruption". A straw man
had been deliberately built by the Governor of Texas
and enough emphasis had been put on it that a citizen
lawyer actually thought a disruption was planned!!!!!
The attorney, however, begged the court that he
has suffered "grievous distress, disgust, revulsion and
the physical fear that his constitutionally
guaranteed
rights were being infringed."
Although he is the southwest consultant for Playboy magazine and does nude photography
of the
nature of the centerfolds of that magazine -- he
passionately stated in his complaint,
"I believe in
Christ. I believe in God. I'm tired of nobody standing
up to do anything about this."
He had, earlier in 1977, led a summer search for
local' beauties to pose, in nude pictures for a 'Women
of Texas' issue of Playboy.
The attorney's suit, of course, is just a "nuisance
suit" to cause Dr. O'Hair some litigation costs - and
is completely without merit.
Naturally, no action was taken in district court on
the" attorney's request for injunction to prohibit the
absent Dr. O'Hair from "disrupting"
the carolling
program. However, at the urgent calling of Governor
Briscoe, about 1,000 persons did turn out for the
Page 5
*******",..-t:.;c*****
******
PLEA
Page 6
With television antics like that - and news reporting of this calabre, how can we win? Well, we just
need to keep in there and keep trying.
Decemb!!r__21 ,. 1977
mysterious
@vermr \\JOulJ
~rJIeS
z:
be si\eI(e'" -
Otri~for~
..
Page 7
IN DENVER,
COLORADO
Jacquelyn Barnard
and her 10-year-old
daughter, Brigitte,
pose in front of the
"solstice tree"
Sunday. Like
others in the local
atheist
community, they
exchanged gifts on
the,holiday - but
they didn't call it
Christmas.
PageB
CHURCH PICKETED
"Six members of the organization, led by its chairwoman, Jane Conrad, also picketed the First Church
of the Nazarene, Denver, for approximately
half an
hour Sunday morning.
"The Rev. W. Donald Wellman, pastor of the
church, said the picketers stayed across the street
from the church and were orderly. He said he went
over to talk with them and to invite them to the
church for a cup of coffee. They declined and soon
left.
"Mrs. Conrad said she and her colleagues were protesting the Rev. Bob Harrington, a New Orleans evangelist, who was preaching at the church. Harrington,
she said was a prominent opponent of Mrs. O'Hair.
"After
the protest, Mrs. Conrad went to her
daughter's home for dinner with her family. Her companions did much the same.
RELIGIONS' FOUNDATIONS
IGNORANCE, INDOCTRINATION, INADEQUACY
"Mrs Conrad charged that the foundations of most
religions were 'ignorance, indoctrination
and inadequacy.' People turned to religions, she said, when
they did not understand themselves.
"The Denver Atheists' general goal is a complete
separation of state and church. But several said one
of their key concerns now is the rise of 'born again'
fundamentalist
and evangelistic Christianity.
They
see that movement as threatening not only Atheists
but people who believe in other religions.
Mrs. Conrad was described by other members of
the group as the catalyst for its formation. She, in
turn, says she decided to try to organize this year
after attending an Atheists' convention in New York
organized by Mrs. 0' Hair.
"They accounts of how they became Atheist varied, but most said their exposure to many faiths,
each claiming to be the true faith, led them to question the premises of their own religion. That questioning ultimately led them to Atheism, they said."
TAKING
Page 9
ground. The loss to the Atheist Centre is quite extensive and it requires at least 50,000 rupees to reThe American Atheist Center has received the fol- build it. [Editor's note: $6,175 in U.S. dollars]
lowing correspondence from Lavanam, Director of
"Just before the cyclone Atheist Centre was busy
with a series of functions; 600 people participated in
the Atheist Centre of India.
a cosmopolitan dinner in the Harijan locality;
"Dear Friend,
"You might have already heard about the worst cy- GORA's two grandchildren were married and on the
clone of the century which devastated the coastal 15th [of November] GORA's 75th birthday was
region of Andhra Pradesh, in particular, Krishna and celebrated in which many friends from all over India
Guntur Districts. The cyclone and the tidal wave in participated. The guests had hardly left when the
the Bay of Bengal left behind more than twelve thou- cyclone descended with full fury.
sand dead; rendered hundreds of thousands homeless;
"ATHEIST CENTRE is dependant on public cothe rice crop in millions of acres was completely de- operation and support for its activities. Some friends
stroyed; livestock was wiped out; communications
have already come forward to help us in salvaging
failed and transport came to a standstill. The city of operations. However, we need the financial support
Vijayawada is one of the worst affected areas. Thou- from very many friends to rebuild the centre. Theresands of huts, semi-permanent structures were level- fore we appeal to you to extend your cooperation by
led to the ground. One hundred people lost their lives contributing generously at this critical juncture. We
in the city itself.
are confident that we will be able to carry forward
"Atheist Centre bore the brunt of the cyclone and the social change work uninterruptedly.
all but one hut were wiped out. Twelve huts and
"Any help is welcome. Please send your contrisemi-permanent structures were smashed. The calam- bution.
ity is unprecedented in the history of the Atheist
"In spite of the severe damage to the Atheist CenCentre which has been active in social change work
tre, we are already engaged in the general relief work
for the last four decades. The institution built up by in the two districts."
GORA with great effort suffered a heavy loss. The liWith regards, Sincerely yours,
brary consisting of 5,000 books, the exhibition with
Lavanam
In addition to this public declaration of distress,
Vijayam also wrote a personal letter to our American
Athejst Center, as follows:
"Dear Dr. Madalyn O'Hair,
"We seek the assistanceand cooperation of Atheists
all over the world in rebuilding the Atheist Centre.
"We are sure that we will be able to carry forward
the work uninterruptedly. From January 1978 we
shall publish The Atheist' in anew form.
"In spite of a severe loss to the Atheist Centre, we
are also engaged in helping the cyclone victims and
tidal wave affected people. Lavanam and all of us are
helping in the affected areas to remove debris and
even human bodies which are strewn on a wide area.
It is a great calamity to the people in the Andhra
Pradesh. The Atheist volunteers joined in the relief
operations along with many others. Lavanam is the
general secretary of the relief operations committee
in the tidal wave affected area. Hence he is in the interior of the District.
"The publication of The Atheist' will be delayed
GORA during his visit to the United States
this month. But hereafter it will be regular."
Regards, Yours, Vijayam
115 large size photographs depicting the life and
The American Atheist Center has already forwardwork of GORA, the offices of The Atheist' [maga- ed a reconstruction grant of $500.00 to The Indian
zine] and Telugu monthly, 'Nastihika Margam,' Book Atheist Center - the money taken from our own
House with stocks of GORA's literature, printing
operating funds as a sign of our solidarity with the
press, Vasavya Mahilia Mandali and residential ac- international Atheist community
and specifically
commodations - all these were destroyed in the to signal our commiseration with our Indian fellow
cyclone. The main house is badly damaged and re- Atheists in their terrible calamity.
quires urgent repairs. The hut in which GORA lived
To assist others who desire to help, contributions
and worked for decades and wh ich has been a monu- to our organization are tax-deductible.
If you will
ment of h is simplicity was also levelled to the help our Indian Atheist Centre, we will channel the
INDIAN
Page 10
ATHEIST
CENTRE DISASTER
money to them. We, ourselves, pledge a total of Pleasemake your check/money order payable to:
Indian Reconstruction Fund
$1,000 from our own American Atheist Center to
c/o S.O.S. Inc.
that in lndia during this year, the first $500 already
P. O. Box 2117,
being committed and on its way to India atthis writAustin, Texas 78768
ing.
This disaster occurred in late November 1977 but
The hard' workers at the Indian Atheist Centre will
mail did not reach us in Texas until the last days of
December. We have put out an immediate response.' appreciate your generosity. Thank you.
(Editorial continued
from p. 2)
The Editors
Page 11
COLONEL INGERSOLL!
FRONT AND CENTER, PLEASE!!
Should "Old Bob" be moved from his pedestal in
Glen Oak Park to the Peoria, Illinois, county courthouse?
A committee of the Peoria County Bar Association
has requested Park Board "reaction" to the idea, saying the statue of Col Robert G. Ingersoll cou Id become a commemorative
focus for the Bar Association's centennial in 1979.
The request issued from a prestigious law firm and
has already been discussed by the Peoria Park District
Board.
Since its dedication in 1911, the life-sized bronze
figure of the famed lawyer and Agnostic, modeled by
renowned Peoria sculptor Fritz Triebel, has looked
down the boulevarded lower entrance to Glen Oak
Park and there is good reason for the statue to be
there.
Col. I ngersoll was one of the officers who helped
to train cavalry regiments atCamp Lyons during the
Civil War, in an area bounded by the present park.
Union soldiers tented on the level prairie there, and
sometimes got their fresh milk from cows grazing in
Birket's Hollow which is also now Glen Oak Park.
Between May 1861 and June 1864 some 7,500 soldiers trained for the Union Army there, and the commanding officers of the eight regiments (five infantry, two cavalry, one battery) included Col. Ingersoll,
who headed the 11th Calvary in 1861.
But it was not alone for his Civil War undertakings
that Ingersoll was known, although he carried the
title of "Colonel" to h is end.
It was in the field of peerless oratory and puncturing humor that he made h is mark.
Mark Twain said after hearing Ingersoll, "It was the
supremest combination
of English words that was
ever put together since the world began," and one
biographer said I ngersoll possessed "the language of
Shakespeare, the tenderness of Burns, and the justice
and wisdom of Lincoln."
I ngersoll and h is brother Clark opened a law office
in Shawneestown in 1855,the year after R.G. was admitted to the Illinois Bar at the age of 21, but they
soon moved to Peoria, spending 20 years there until
he left in 1877 for Washington, D. C. and New York.
While he was a young lawyer he sponsored the
Peoria Female Seminary, one of the early "fern-sems"
which were the only educational institutions open to
women.
Triebel's statue, showing I ngersoll at a later point
in his life, with well-rounded stomach and orator's
stance, has been a landmark of Glen Oak Park, II Iinois, for 66 years.
In the Peoria County Bar Association's communication with the Park Board, it was noted, "If it is
acceptable to the park district then we would have to
Page 12
FANATIC
MOSLEMS
FOR HERESY
Malay
dominated
Atlantic
Ocean
BY POOR
government
is coming
Page 13
A LETTER
Page 14
MORTAGE
FUND DRIVE
We want to extend a very heartfelt "thank you" to all of you who are making the Mortgage Fund Drive a
reality. Again this month, we are listing those of you who are contributing - often for the second time. We
can hardly explain to you how grateful all of the Atheists of the United States must be to you for this saving
action. Without the symbol of the national headquarters, we feel that Atheism in our nation would be having
an even harder time.
Would you believe we have one 'beautiful' difficulty?
There are more of you sending money than there is
space to credit you. We have approximately 60% of the mortgage assured at this point - and if it keeps up we
can have a mortgage burning party by the end of June: perhaps to celebrate the Summer Solstice which this
year falls on June 21st, at 1: 10 Eastern Standard Time [18: 10 Greenwich Mean Time] .
We began with a mortgage of $147,000 - figure out yourself how well we are doing. If your name is not
listed this month, it will be listed next month. Pleasekeep it up?
$15.000 contribution:
$50.00 contributions:
$25.00 contributions:
Richard Sholten
Dan A. Mitchell
John Diamond
L. E. Baker
Carl W. Lorick
Barry Cashman
William Darling
Albert Rosner
Frances Flora
Alvin E. Rhodes
Walter Boyer
H. Vandermeulen
Richard P. Pharis
Jay Kay
Louise J. Minster
Wayne Myers
Rudolph Roshanka
H. E. Peppin
Joan Ratliff
Allan R. Supak
Charles Walker
Hank Toennes
Dr. Howard A. Felding
W. R. Horne Sr. [loan)
Claude Gower
Edward Bronson
Freddy Anderson
N. V. Nelson
Arthur Goldie
Christie S. Glicker
$1,000 contribution:
$45.00 contribution:
Dr. Jim Miller
James Willard
$500 contributions:
$40.00 contributions:
Betty Fulford
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$100 contributions:
W. David Wood
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$75.00 contribution:
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$70.00 contribution:
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$35.00 contributions:
William C. Barwell
J ulianno Markiw
$30.00 contributions:
Roy Bunch
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.$20.00 contributions:
$25.00 contributions:
$60.00 contribution:
Clark G. Crippen
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$50.00 contributions:
Neil Lewis
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E. W. Gotch
M. Palkovitz
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Marilyn Cox [$25 gift/$25 loan) Richard Blauman
Douglas and Arlene Nelson
Margaret M. Amberson
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Kevin Quiggle
Hebard R. Olsen
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$25.00 contributions:
Howard L. Glick
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$15.00 contributions:
Alan R. Heinlein
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Ceelest Hand
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11 1.05 contribution:
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Eric P. Sandgren
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Page 15
COGNITIVE
DISSONANCE
JOHN F. HIGDON
In the June, 1977 issue of the American Atheist I
advanced the premise that religious superstition is
advanced by magical thinking, often found normally
in children, which is perpetuated by clergy who teach
that "thinking is as bad as doing." This pernicious
idea then servesto keep people under the domination
of fundamental religionists and in the process also
creates .and perpetuates various forms of psychopathology.
In the present article I propose to discuss some
possible reasons why fundamental religionists feel the
need not only to cling so tenaciously to their false
and damaging beliefs but also to proselytize and force
others into bel ieving their falsehoods even in Iight of
massive evidence contrary to their beliefs. To successfully overcome religion's forced indoctrination, we
will do better to know the enemy and his motivations.
It seems clear enough that gaining converts to fundamental religious theologies has as a major intent
expanding churches' wealth (financial power) and
influence (social power). There's also comfort in
numbers. Power strivings of this sort motivate many
human activities; however, fundamental religionists
have often demonstrated a singularly vicious quality
in their activities, a viciousness seldom found in the
context of other human activities. Along with their
zeal fundamental religionists also demonstrate a profound rigidity found nowhere else except perhaps in
the fixed delusional systems of paranoid schizophrenics who, incidentally, I have found to have often had a fundamental religious upbri.nging.
Psychologists are aware that people who feel an
exaggerated need to assert unfounded ideas repeatedly and loudly, are displaying evidence for their
own doubts, as described by Shakespeare's Hamlet
when he said, "The lady doth protest too much, methinks." Psychoanalysts and others refer to this as
reaction formation. Over-zealously emphasizing a
concept despite evidence to the contrary seemsto be
some people's way of magically counteracting or
offsetting their doubts by attaching exaggerated
emotion to their belief system. Such a psychic
mechanism could understandably lead to a feeling of
need to proselytize; to not only defend one's bel iefs
but use even vicious means to convince oneself and
others of thei r efficacy.
The psychologist Leon Festinger described a related conceptualization in a series of research studies
of what he 'called cognitive dissonance (vide,
Scientific American, October, 1962). Festinger proposed that if a person holds various ideas that are
inconsistent with one another, the person will feel
uncomfortable and will in various ways try to make
them more consistent. For example, the person who
is raised fundamentally religious, let us assume, matures and acquires a reasonably sensible secular education. As he learns and matures, he learns some sci-
Page 16
AND
RELIGIOUS
ZEAL
(continued on p. 30)
Page 17
~/
$un~odsand <thristianq,y
JAMES
ERICKSON
"The Jesus story ... has a great number of correspondences with the stories of former sungods and
with the actual career of the sun thru the heavens so many indeed that they cannot well be attributed
to mere coincidence,
or even to the blasphemous
wiles of the devil.
If it can be demonstrated
that Christianity
is a
partly rewritten version of the ancient and universal
sun-myth, the whole intellectual basis of Christianity
vanishes. Our forebears, in their ignorance, thought
the sun was a god. Many of our contemporaries
grovel before a veiled version of the same diety. It is the
purpose of this brief essay to rip off some of the veils.
The sungods represented light and summer, and
they were always in conflict with darkness and winter. InCh ristian ity th is Iight and darkness struggle has
been rewritten to be a contest between good and evil.
Jehovah can be identified
with the sungod of
Phoenicia, the Adon or Lord. Disguist!d sun-myths
abound in the Old Testament.
The similarity
between Moses in his ark of reeds
and the solar deity Ra in his boat in the sky is well
known among the high critics.
Sampson's hair represents the rays of the sun. His
strength varies with its length.
Cain and Abel represents the twin brother myth
which runs thru much of Asiatic mythology.
Cain,
the sun by day, slays Abel, the brother of the night.
Noah is the emblem of the hidden sun of night
and winter in Hades. He is safely preserving the
inhabitants
of the ark so they can reappear in the
spring, or above the ground. The grey dove is a
Hindu symbol of winter. When the dove does not
return it means that winter is gone. The flood legend
is often found in religious folklore, possibly having a
tie-up with the great floods which followed the last
ice age.
Jonah and the fish story is the Phoenician myth of
the sun. The three days that Jonah remains in the
darkness of the fish probably represents the three
months of winter.
Joseph's coat of many colors is the bright tints of
the Aurora. He was the representative of fall and winII
Page 18
THE MEANING
G. RICHARD
Religion hasalways been at war with science.When
William Harvey discovered that blood circulates in the
human body powered by the pumping heart, religion
was quick to condemn this "false doctrine." Comte
de Buffon dared to instruct humanity that the earth
rotates on its axis, and was pressuredby religion into
denying it! Likewise, old Galileo eventually broke
down and swore he believed the sun orbits the earth.
When the first famous American scientist, Ben
Franklin, invented the lightning rod, he was damned
by religion for diabolically trying to thwart god's use
of lightning to punish sins. When at last science discovered a defense against smallpox, innoculation was
resisted and damned by religion because, Iike Iightning, smallpox was one of god's tools for punishing
sin.
Religion lost all those hard fought battles, causing
untold numbers of deaths to defend the "truth" as
revealed to them by god. One might think religion
would begin to doubt the veracity of the "truth" it
claims to possess.Not likely! In fact, religion is now
once again at war with science, this time over evolution.
Religion declaresthat "the faithful cannot embrace
that opinion which maintains either that after Adam
there existed on this earth true men who did not take
their origin through natural generation from him as
from the first parent of all, or that Adam represents
a certain number of first parents." (Pope Pius XII,
Encyclical, Humani Generis, quoted in Catholicism
edited by George Brantl, p. 46)
Science pays no attention (has it ever, really?), but
calmly informs the rational that "for the student of
human evolution the new finds [of hominid fossils]
make it possible to more clearly discern an evolutionary pathway traversing the past 14 million years.
That pathway can now be traced with little fear of
contradiction from generalized hominoids (the larger
branch of man's family tree that includes the apes)to
the hominids and from the hominids to the genus
Homo." ("Ramapithecus" by Elwyn L. Simons,
Scientific American, May 1977, p. 28)
The battle is on, and the battlefield seemsto be the
textbooks that are to be read by students in our
primary and secondary schools. And some religious
victories are being won here and there. This can only
aggravatean already sad problem noted by Professor
Lee Carter: "The conflict between a student's religious background and twentieth century thought
creates much mental anguish and often accounts for
his 'inability to understand' many of his courses."
(Lucifer's Handbook, p. 13) These "creation-science"
textbooks, if allowed in our schools, can only serveto
increase that mental anguish by teaching that the
Genesis gibberish is a legitimate scientific theory.
Some rational people have attempted to mediate a
peace treaty to spare civilization the nastiness of
another major religion-sciencewar. Such a person was
H. G. Wells, who suggestedChristianity "is no more
OF EVOLUTION
BOZARTH
committed to the view that man was specially created
than it is to the doctrine that the world is flat or that
it is the centre about which the sun revolves." (The
Outline of History, p. 55) He was wrong. This is the
inevitable war; the battle that Christianity must fight.
Wells' intentions are laudable, but I suspect that, considering his great intellect and understanding, he
knew he was wrong.
Christianity is - must be! - totally committed to
the special creation as described in Genesis, and
Christianity must fight with its full might, fair or
foul, against the theory of evolution.
And here is why.
In Romans we read that "sin entered the world
through one man, and through sin - death, and thus
death has spread through the whole human race because everyone has sinned." (5: 12) But, lucky human
race," Adam prefigured the One to come ... if it is
certain that through one man's fall so many died, it is
even more certain that divine grace, coming through
the one man, Jesus Christ, came to so many as an
abundant gift." (5: 14-15) This interpretation of
Christ's life, as the redeemer bringing salvation from
the evil Adam and Eve's disobedience infected the
human specieswith, has become a root theme of the
Christian vine that entwines about Western civlization.
So, we can read John Calvin in Institutes of the
Christian Religion saying, "In the person of the first
man we are fallen from our original condition. Hence
arises disapprobation and abhorrence of ourselves,
and real humility; and we are inflamed with fresh
ardour to seek after god, to recover in him those
excellencies of which we find ourselves utterly destitute," and these "excellencies" have been "restored
by Christ." (found in Protestantism edited by J.
Leslie Dunstan, p. 58) Of course, Christ requires a
small fee for such restoration; only belief and
obedience. No one should expect freebies from god.
The opposition agrees totally. Catholics see preJesus history as "all men after Adam would be born
with the taint of the Original Sin, inherited guilt; the
race would be blighted and live centuries of longing
for a Redeemer." (Catholicism, p. 59) This redeemer
sure isn't Buddha or Zarathustra. It's none other than
JC Superstar.
It becomes clear now that the whole justification
of Jesus' life and death is predicated on the existence
of Adam and the forbidden fruit he and Eve ate.
Without the original sin, who needs to be redeemed?
Without Adam's fall into a life of constant sin terminated by death, what purpose is there to (.1 . istianity?
None.
Even a high school student knows enough about
evolution to know that nowhere in the evolutionary
description of our origins does there appear an Adam
or an Eve or an Eden or a forbidden fruit. Evolution
means a development (or ascent if one is optimistic)
(continued on p. 30)
Page 19
RELIGIOUS
BATTERED
'WOMAN
**************************************************************************************
Page ~t
SHIBLES' CORNER
lNarren shihles
JEALOUSY
"No true love there can be without its dread penalty
-jealousv,
Owen Meredith
"They
are not even jealous for the cause, but
jealous for they are jealous: 'tis a monster begot
upon itself, born on itself.
Othello 3.3 (I ago)
Jealousy involves a threat of loss of someth ing
one regards as his, or desire for something
he
would like to have but which someone else has.
The latter case is like envy. Envy involves wanting something
someone
else has, and jealousy
fearing the loss of something one already possesses.
The terms are often interchangeable
as in "I am
jealous (or envious) of Your having such a beautiful
house."
"Envy"
is from the Latin invidia,
meaning "envy or jealousy." The root of the word
means "to look askance at, look mal iciously at,
grudge, cast an evil eye upon."
Webster's Collegiate defines envy as: "Painful
or resentful
awareness of an advantage enjoyed
by another joined with a desire to possess the
same advantage."
"an object
of envious notice
or feeling,"
and "to feel or show envy."
It is
a category-mistake
to say that one feels envy,
because envy is an emotion not a feeling.
Jealousy is defined as: "Intolerant
of rivalry or
unfaithfulness;
apprehensive of the loss of another's
exclusive devotion;
hostile toward a rival or one
believed to enjoy an advantage; vigilant in guarding
a possession."
Jealousy is defined circularly
as "a jealous disposition,
attitude
or feel inq."
Again,
emotions
should
not
be regarded as feelings. Thus, the
jealous
person cannot
stand the occurrence
of
certain events. If, in fact, jealousy is intolerance
it would seem to be an irrational emotion to have.
Insomuch
as apprehension,
hostility
and fear are
involved jealousy would also be irrational.
The objects of jealousy here are rivalry, unfaithfu lness, superiority
of another,
loss of mate or
object, desire for exclusive possession. It is rational
to attempt to maintain that which belongs to one,
try to be as able as possible, or even -- if it is mutually agreed upon -- to expect exclusive possession.
What is irrational
is to worry, experience fear, or
become angry over such things. The stoics put it
forward that one can only do what is within one's
power. There is no point in compounding
adversity
by imposing
negative emotions
on oneself and
others regarding that which
is not within
one's
power.
In th is sense, jealousy
is an irrational
emotion and so it would seem desirable to prevent
it and eliminate it. In order to do this the assessments involved in jealousy need clarification.
II
II
(continued on p. 27)
ENVY
three authors.
William L. Davidson describes envy as an emotion
both selfish and malevolent. It implies the dislike
of one who possesseswhat the envious man himself
PAM THOREN
covets or desires, and the wish to harm him. EagerThis paper presents a brief overview of envy, the
ness for self and hostility lie at the base, which also
emotion our society has rather appropriately nickcarries a realization of inferiority by the envious
named the "green-eyed" monster.
person. Simplified, he who has what I envy has the
There are several aspects of our "human" relations
advantage of me, and I resent it. As a result, I am
which we share with all other human societies past or
happy if he finds that his envied possession does not
present. One such aspect involves the emotion and
give him complete satisfaction. More importantly, if
social behavior known as envy. Although there may
he is caused dissatisfaction and pain, that lowers his
be extreme variances in the manner in which envious
superiority in my eyes and increases my feelings of
behavior is expressed toward others, the underlying
self importance. Although envy is a painful emotion,
feelings which accompany the emotion of envy are
it is associated with pleasure when bad luck comes to
the same from one society to the next.
the person envied. In summary, envy is more likely
. Helmut Schoeck, in Envy: A Theory of Social
to bring pain than pleasure.
Behavior, makes several interesting comments about
William Davidson in "Envy and Emulation" from
the Encyclopaedia of Religion and Ethics makes
the commonality of envy in various societies. He
several distinctions between envy and jealousy, two
states that ethics, religion, wisdom, moral fables and
similiar emotions. Although they have a lot in combehavioral rules among primitive peoples have never
mon, they are two perfectly distinct emotions. Both
had much tolerance of envy, rather seeking to reare malevolent and selfish, both are concerned with
press envy as much as possible because the envious
people and both imply hatred of their object and a
person disrupts orderly function of the society.
desire to harm him. However, there is a deeper maleSchoeck feels that since absolute egalitarianism is
volence in jealousy than in envy and the former is
impossible within a society, the envious person neseen as the stronger passion.
gates to some degree the basis of any society. As a
In summation, Davidson directly implicates society
sociologist, he states that ethnological evidence shows
in several ways. He believes that the emotion of envy
how encompassing the problem of envying and being
assumes society; envy could not exist except in a soenvied is in every aspect of human social existence.
cial environment. Basically it is egotistic, in that it is
For him, envy is one of the inevitable accompaniments of human social life.
based on the self or ego, and is mainly concerned
Since the concept of envy is a universal one, in orwith the individual's interests. However it is condider to understand more about this particular emotion
tioned to exist in that there is an "other" competing
it is important to draw upon a basic definition which
with the individual. It simply implies a relationship
can provide the groundwork for further discussion.
to others, and the idea of a pure "person" - of an
At this time it is necessaryto make a distinction here
isolated aware unit, completely separated from every
between the terms envy and jealousy. In common
other aware unit - is impossible.
English usage, these two words, envy and jealousy,
Karen Horney in The Neurotic Personality of Our
are often incorrectly used interchangeably.
Time describes. the problem of envy as a gradually
To quote directly from the American Heritage
developing feeling of despair as the basis from which
Dictionary, the definition of envy is: "a feeling of
envy is continuouslv produced. She describes it as
discontent and resentment aroused by contemplation
not so much an envy of something special, but rather
of another's desirable possessionsor qualities, with a
what Nietzsche described as a very general envy of
strong desire to have them for oneself. Obsolete:
everyone who feels more assured, more balanced,
more joyful, more honest and more self-confident.
malevolence. "
In The New Religions Jacob Needleman makes a
Again, to quote directly from the dictionary, the
definition of jealousy is: "a feel ing of being fearful or
brief reference to the subject of envy as it is described
by Krishnamurti. Envy is described as being in itself a
wary of being supplanted; apprehensivenessof loss of
contradiction. It is as if an individual is saying, I am
position or affection. Resentfulness or bitterness in
this, I want to be that. and so long as there is any
rivalry, envious."
form of comparative thinking, there must be conflict.
Implied above in the definition of envy is not only
And this does not mean that I am satisfied with
the feel ing or desire to have what another has,
what I am, for the moment I am satisfied with what I
whether it be good health, fame, prestige, power,
am, I only breed further conflict.
money or a beautiful wife, but also a very strong
Frank Schroeder's "Lectures on Aggression" is
negative wish that the other person might lose all of
important to a study of envy because envy is a form
his possessionsor qual ities and fall into a state of abof aggression. Like aggression, envy can be thought of
ject misery. As a result of this, the envious person
as having a three-part definition: emotional, motiwould then become joyful and self-satisfied. What
vational and behavioral. In the first place, envy is
follows is the definition and implications as seen by
Page 23
~J
subjective and grows out of such emotions and feelings as anger, hostil itv, discontent and resentment. In
the second place, envy is motivational
in that most
envious behavior is intended to hurt the one it is
directed toward. And lastly, most envious behavior
consists of responses which bring noxious stimuli to
other organisms. Also as with aggression, three important
factors
impinge on personality
formation
with regard to the development of envy. These three
factors are childhood training, interpersonal relationsh ips and societal factors.
There are many theories concerning aggressive behavior as well as envious behavior. One such theory is
that envy is innate or instinctual.
Freud is a proponent of th is theory. Pau I Torrance in h is book states
that Freud's third stage of psychosexual development, the phallic stage, includes two areas of commonly experienced
disturbances.
These are castration fears and penis envy, and the oedipus and
electra complexes. The logical consequences of these
disturbances
include jealousy and envy. Lorenz is
another
proponent
of this theory
who probably
would regard envy as a positive force which has
helped to maintain the evolution and survival of the
species. Other proponents
of th is theory wou Id regard envy as a physiologically
based response.
Another
theory
concerning
envious behavior is
that basically the factor of frustration
is what produces envy and aggression. Also regarding interpersonal relations, envy is translated from a feeling into
an act which always involves others. Another theory
regarding envy is that the expression of envy depends on the social restraints and their presence and
strength. The two most common social restraints are
the fear of punishment and guilt feelings.
In conclusion
on the "Lectures
on Aggression,"
there remains one last type of theory concerning envious as well as aggressive behavior. This theory deals
with envy and aggression as learned responses. This
theory
concerns itself with three basic concepts.
They are as follows: the effect of reinforcement,
the
effect of punishment and the effect of model ing behaviors.
As a student of psychology,
I adhere to this last
theory, that of learn ing. Because I bel ieve that all
behavior is a result of conditioning
in response to the
multitude of stimuli which we find surrounding us in
our environment,
the remainder of this paper will
concern itself with some of the ways in which we
learn about envy and thus learn how to be envious.
One way in which we learn about envy is through
religious indoctrination.
The teaching of the Ten
Commandments,
found in Exodus 20, is a prime
example of this. The tenth commandment
specifically is a prohibition
against the feeling of envy.
Found in Exodus 20: 17, it reads: "Thou shalt not
covet thy neighbour's
house, thou shalt not covet
thy neighbour's
wife, nor his manservant, nor his
maidservant, nor his ox, nor his ass, nor anything
that is thy neighbour's."
VERSUS
WOMEN'S
RIGHTS
Good Evening,
This is Madalyn Murray O'Hair, American Atheist,
back to talk with you again.
For some time now I have been trying to seek out
a really good presentation of Christianity's role with
women. I have finally received an article from Arthur
Burton out in California and I think that it will
interest you tonight.
Remember how the black man was portrayed in
the early days in films? Invariably, he was portrayed
as a men ial, as a lazy lout and as' a superstitious and
ignorant clown. You won't see that portrait today.
The blacks of America won't tolerate such a degradation any more!
The molders of social attitudes reflect their own
prejudices when they present images of this or that
group in society.
Consider how the typical American married woman is portrayed in TV commercials. One would
think her whole existence is based on discovering a
better laundry detergent, or serving a brand of coffee in the morning that will start her husband's
day right.
Dr. Maxwell Maltz, in his years as a plastic surgeon,
discovered that one's image of oneself often determines behavior. He would perform surgery and the
personality of the patient underwent a complete
transformation.
Clearly, one's image of being ugly
and freakish changed and this made a considerable
difference in personality.
Every parent or coach of a group of youngsters has
experienced this phenomenon. Drum into a child that
he is stupid or inept, and, after a while, the child will
act stupidly or ineptly, even when he has the potential to do better.
Thus, the characterization
of women as scatterbrains, as inferiors, has a deadening effect on their
consciousness.
We are told that when the Lord created the human, he started with the male. Further, we are told
that it was the male of the species that was created in
the Lord's image. The creation of the female reverses
the biological process in a rather humiliating fashion
to her.
Anyone who raccepts this has to have a slanted
mind toward regarding the man as superior. The female was created as an afterthought, or so it appears.
The male was established as lord and master over
the female.
This invention of the origin of the female played a
decisive part in ancient Jewish society. It solidified
the master position of the male.
The Hebrew males considered themselves so fortunate to have been born males that they put this
The American A theist
the wheel, or burned alive in the fires of this inquisition? No one really knows for sure. The guilty ones
have never shown any inclination to step into the
confession box and divulge figures. The figure could
be up to several millions of women. The small total
population in those years make the proportion extremely high.
JUSTIFICATION
FOR SEXUAL
REPRESSION
Page 26
~J
(Jealousy continued
from p. 22)
ties are so as not to be jealous merely because someone else would be jealous in such a circumstance.
Thus the particular ties should be assessedso as to
avoid jealousy. Often jealousy and revenge are
merely learned and adopted from the culture.
One is expected to be jealous or revengeful even
when it makes no sense to do so. He may wish
to avoid being called "cuckold." Jealousy is often
the experience of being unable to cope with a
potential loss without
being clear about just
what it is that is being lost. One says vaguely
"1 am jealous of her," or "I am jealous of him."
4) It is often thought bad to be a jealous person. Jealousy is thus an ineffective means of
achieving what one wants to achieve. Sometimes
it is erroneously used as proof of affection. A
woman may feel unloved if her husband is never
jealous of her. The man is then caught in a doublebind: He is disliked if he is jealous and disliked if
he is not jealous.
5) Jealousy is often unreal istic because it involves an inadequate assessment of other people's
behavior. Because one greatly fears someth ing will
happen or because it could happen he imagines
that it has already happened. A single man may
even imagine that he has a wife, then imagine she
is unfaithful, and then experience actual jealousy.
The fact that women have sexual superiority over
men serves as a constant ground of possible insecurity on the part of the male. A woman may
have no inclinations whatsoever to have an affair
but the fact that she has more potential than the
male to do so creates a jealousy-producing situation. To this may be added the fact that women
and men are not always clear and rational about
their commitments and responsibilities.
6) People seem to be mainly jealous about sexual
****************************************************************************************
(Envy continued
from p. 24)
ten find ourselves feel ing inferior to the next guy, because he is doing better than we are. Therefore, because of his superiority to us, we often find ourselves
feeling envious. Another concept is that of equality
and authority. There is no such th ing as equal ity for
all, and the less authority we do have, the more we
find ourselves envious of those who are in a position
of authority. The injustices of a so-called egalitarian
society add to our feelings of envy. The trke phrase
of a ','free and equal America" somehow loses its
meaning because many Americans know that the concept of equality does not exist for them.
And finally, Andrew Greeley makes some very candid remarks about envy in his newspaper article entitled "Competition, Egalitarianism, and Envy." He
relates the news story about a pretty high school
girl whose girlfriends threw acid on her because she
was pretty and had a hairdo Iike Farrah Fawcett-
Page 27
ELEVENTH COMMANDMENT
Looking
through the chain-link fence
onto the church parking lot
from my tiny back yard
Listening
to the sounds of Santa Rosa;
birds, dogs, autos on U.S. 101
and a radio playing Dolly Parton
in a neighboring kitchen
on the far side of the Christians' parking lot
What is this dirty slab of stone
and rectangular white lines?
What spirit planted it between me and my
neighbor?
filled partly every seven days
and fully just twice a year
Christmas and Easter
This parking lot and chain-link fence
mocks the Christians' 11 th commandment:
to know my neighbor
Kennon Webber
SERVILE RELIGION
Rei igion!.
prol ific fiend
Who peoplest earth with demons, hell with men,
And heaven with slaves.
Spirit of Nature! all sufficing
Necessity! thou mother of the world!
Unlike the God of human error, thou
Requirest no prayers or praises
Shelley: "Queen Mab"
NOT NECESSARY
The belief in a supernatural source of evil is not
necessary; men alone are quite capable of every
wickedness
Joseph Conrad
Page28
Kellie Everts ... says she strips 'for the love of God'
performance.
Miss Everts also says that when "they have lust"
she feels "compassionate."
While a nude picture of Miss Everts would certainly brighten up some of our rather dull Christian publications, what would really be interesting would be to
hear her discuss some of God's messages with Anita
Bryant.
It seems a little hard to believe that both of these
ladies are really in contact with the same deity.
Quo Vadis, God? Quo Vadis?
Reverend John B. Denson, D.D.
'iO h God"
Is Great
DON'T
April 7-10,1978,
FORGET
THE CONVENTION
~I
Page 30
There was the strangest combination of church influence against me. It was concluded
that no
Christian ought to vote for me, because I belonged to
no church.
Abraham Lincoln.
BOOK REVIEW
by FRANK DUFFY
CRIME
AND IMMORALITY
IN THE CATHOLIC
CHURCH
Page 31
ISSUES NEEDED
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Or charge to:
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Page 32
AMERICAN ATHEIST
POST CARDS
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Madalyn Murray O'Hair
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