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AMERICAN ATHEIST
lLupercalta
..
,"
IV
. ..
AMERICAN ATHEISTS
is a non-profit, non-political, educational organization, dedicated to the complete and absolute separation of state and church.
We accept the explanation of Thomas Jefferson that the "First Amendment" to the Constitution of the United States was
meant to create a "wall of separation" between state and church.
American Atheists are organized to stimulate and promote freedom of thought and inquiry concerning religious beliefs,
creeds, dogmas, tenets, rituals and practices;
to collect and disseminate information, data and literature on all religions and promote a more thorough understanding
of them, their origins and histories;
to encourage the development and public acceptance of a human ethical system, stressing the mutual sympathy,
understanding
and interdependence
of all people and the corresponding
responsibility of each individual in relation to
society;
to develop and propagate a culture 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;
to promote the study of the arts and sciences and of all problems affecting the maintenance,
perpetuation
and
enrichment of human (and other) life;
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.
A h .
b d f d
~
t eism may e e me
as the mental attitude which
unreservedly
accepts
the
supremacy
of reason and
CS@][]i)
aims at establishing a lifestyle and ethical outlook
verifiable by experience and
the scientific method, independent of all arbitrary assumptions of authority and
creeds.
Materialism declares that
the cosmos
is devoid of
immanent
conscious
purpose; that it is governed by
its own inherent, immutable
and impersonal
laws; that
there is no supernatural
interference
in human life;
that man - finding his
resources within himself can and must create his own
destiny. Materialism restores
to man his dignity and his
intellectual integrity. It teaches
that we must prize our life
.on earth and strive always to
improve it. It holds that man
SPREAD
is capable
of creating
a
AMERICAN
social system based on reason
ATHEISTS
. and justice. Materialism's
PUBLICATIONS
"faith" is in man and man's
ability to transform the world
culture by his own efforts.
This is a commitment which
is in every essence life asserting. It considers the struggle
for progress
as a moral
obligation and impossible
without noble ideas that
inspire man to bold creative
works. Materialism
holds
that humankind's
potential
for good and for an outreach
to more fulfilling cultural
development is, for all practical purposes, unlimited.
WUu@]~ YOU
@] ~
ACTIVE
Uu@D[p
ATHEISM
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AMERICAN
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ATHEIST
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REGULAR FEATURES
Editorial: Evolution/Creation
in Arkansas - Jon G. Murray
United States Supreme Court Vis-a-vis
State/ church Separation - Madalyn Murray O'Hair
Editor-in-Chief
Dr. Madalyn Murray O'Hair
Managing Editor
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rl
In the "beginning", there was the Lupercalia. It was an ancient pagan festival held in
Rome on or about what is now February 14
and under the superintendence of a grou'p of
priests called the Luperci. Many strange
things went on during this particular event
and it would appear that the term "orgy"
would be a more appropriate title for the
related goings on.
Apparently the merriment- was not intended to honor any particular mythical god
but rather was a superstitious attempt to
aphrodisiacally assist lovers, cure sterility,
and otherwise further amorous activities somewhat like a super "swap psrtv". Everything seemed to be in acceptable order as far
as Romans were concerned until the year
494. It was then that Pope Gelasius I decided that the local populace was enjoying
itself a bit too much so he decided to replace
it with, of all things, the "Feast of the
Purification of the Blessed Virgin Mary".
How typical of a catholic pope, and how
typical of the judaeo-christian religions in
general. Plagiarization of symbols, slogans,
popular customs and events has long been a
hallmark of those who are incapable of
originating impressive ideas of their own.
The name "Saint Valentine's Day" is a
misnomer. The modern day celebration of a
"lovers' day" seems to have been derived
directly from either the Feast of the Lupercalia or from the ancient mating seasons of
birds - not in honor of any particular religious martyr. Happy Lupercalia. lovers!
Editorial
Jon G. Murray
~Yf.s.
&r.~~4t.(
WISTIRN DIVISION
REV, BItt MctEAN,
NO, LR C 81 322
THE ARKANSAS
to the Court's
judgment h
and ag.ainot
DEFENDANTS
Pursuant
date,
ClERK
PLAINTIFFS
ET At.
VS.
Of.Tlller~.
J/ltl 05 199
granted.
",;
_-
FILED
......
CAarntr.
hereby
entered
the defendants,
1n favor
The .reHef
of the plal.nUfh
prayed
tor 18
..
PLAINTIFFS
DEFENDANTS
JUDGMENT
Pursuant to the Court's Memorandum Opinion filed this
date. judgment is hereby entered in favor of the plaintiffs
and against the defendants. The relief prayed for is granted.
Dated this January 5. 1982.
INJUNCTION
Pursuant to the Court's Memorandum Opinion filed this
date. the defendants and each of them and all their servants
and employees are hereby permanently
enjoined (Edit:
"stopped") from implementing in any manner Act 590 of the
Acts of Arkansas of 1981.
It is so ordered this Ja nuary 5. 1982.
MEMORANDUM
OPINION
Introduction
On March 19, 1981. the Governor of Arkansas signed into
law Act 590 of 1981. entitled the "Balanced Treatment for
Creation-Science
and Evolution-Science
Act." The Act is
codified as Ark. Stat. Ann. 80-1663, et seq .. (1981 Supp.).
Its essential mandate is stated in its first sentence: "Public
schools within this State shall give balanced treatment to
creation-science
and to evolution-science."
On May 27.
1981. this suit was filed I challenging the constitutional
validity of Act 590 on three distinct grounds.
First it is contended that Act 590 constitutes an establishment of religion prohibited by the First Amendment to the
Constitution. which is made applicable to the states by the
Fourteenth Amendment. Second. the plaintiffs argue the
Act violates a right to academic freedom which they say is
guaranteed to students and teachers by the Free Speech
Clause of the First Amendment. Third. plaintiffs allege the
Act is impermissibly vague and thereby violates the Due
Process Clause of the Fourteenth Amendment.
The individual plaintiffs include the resident Arkansas
Bishops of the United Methodist. Episcopal. Roman Catholic and African Methodist Episcopal Churches, the principal
official of the Presbyterian Churches in Arkansas. other
United Methodist, Southern Baptist and Presbyterian clergy.
as well as several persons who sue as parents and next
friends of minor children attending Arkansas public schools.
One plaintiff is a high school biology teacher. All are also
Arkansas taxpayers. Among the organizational
plaintiffs
are the American Jewish Congress. the Union of American
Hebrew Congregations.
the American Jewish Committee.
the Arkansas Education Association. the National AssociaI The complaint
is based on 42 USe. 19li3. which provides a
remedy against any person who. acting under color of state law.
deprives another of any right. privilege or immunity guaranteed by
the United States Constitution or federal law.
This Court's j urisdsiction arises under 2X USe. 1331. 1343( 3)
and 1343(4). The power to issue declaratory judgments is expressed
in 28 u.s.c. 2201 and 2202.
Austin, Texas
I.
There is no controversy over the legal standards under
which the Establishment Clause portion of this case must be
judged. The Supreme Court has on a number of occasions
expounded
on the meaning of the clause. and the pronouncements are clear. Often the issue has arisen in the
context of public education, as it has here. In Everson v.
Board of Education. 330 U.S. I, 15-16 (1947). Justice Black
stated:
"The 'establishment
of religion' clause of the First Amendment means at least this: Neither a state nor-the Federal
Government
can set up a church. Neither can pass laws
which aid one religion, aid all religions, or prefer one religion
over another. Neither can force nor influence a person to KO
10 or 10 remain awayfrom
church against his will or force
him to profess a belief or disbelief in any religion. /"-0 person
can be punished for entertaining
or professing religious
beliefs or disbeliefs,
for church-attendance
or nonattendance. No tax, large Of small. can he levied 10 support
any religious activities or institutions, whatever they may be
called, or whateverform
the v may adopt to teach or practice
religion. Neither a state nor the Federal government
can,
openlv or secretlv, participate in the affairs of anv religious
organization
Of groups
and vice versa. In the words of
. Jefferson. the clause ... was intended
10 erect 'a wall of
separation between church and State."
February,
1982
Page 1
February, 1982
American Atheist
organizations
were formed to promote the idea that the
Book of Genesis was supported by scientific data. The terms
"creation science" and "scientific creationism" have been
adopted by these Fundamentalists
as descriptive of their
study of creation and the origins of man. Perhaps the
leading creationist organization is the Institute for Creation
Research (lCR), which is affiliated with the Christian
Heritage College and is supported by the Scott Memorial
Baptist Church in San Diego, California. The ICR, through
the Creation-Life
Publishing Company,
is the leading
publisher of creation science material. Other creation
science organizations include the Creation Science Research
Center (CSRC) of San Diego and the Bible Science
Association of Minneapolis, Minnesota. In 1963, the Creation Research Society (CRS) was formed from a schism in
the American Scientific Affiliation (ASA). It is an organization of literal Fundamentalists'
who have the equivalent
of a master's degree in some recognized area of science. A
pupose of the organization is "to reach all people with the
vital message of scientific and historic truth a bout crea tion."
Nelkin, The Science Textbook Controversies and the Politics of Equal Time, 66. Similarly, the CSRC was formed in
1970 from a split in the CRS. Its aim has been "to reach the
63 million children of the United States with the scientifc
teaching of Biblical creationism." Id. at 69.
Among creationist writers who are recognized as authorities in the field by other creationists are Henry M. Morris,
Duane Gish, G.E. Parker, Harold S. Slusher, Richard 8.
Bliss, John W. Moore, Martin E. Clark, W.L. Wysong,
Robert E. Kofahl and Kelly L. Segraves. Morris is Director
of ICR, Gish is Associate Director and Segraves is associated with CSRC.
Creationists view evolution as a source of society's ills,
and the writings of Morris and Clark are typical expressions
of that view.
"Evolution is thus nOT onl v anti- Biblical and anti-Christian,
hut it is utterl v unscientific and impossible as well. But it has
served effectivelv as the pseudo-scientific
busis of atheism,
agnosticism, socialism, fascism, and numerous other false
and dangerous philosophies over the past cent urv."
Applicants for membership in the CRS must subscribe to the
following statement of belief: "( I) The Bible is the written Word of
God. and because we believe it to be inspired thruout (sic), a II of its
assertions are historically and scientifically true in all of the
original autographs. To the student of nature, this means that the
account of origins in Genesis is a factual presentation
of simple
historical truths. (2) All basic types of living things, including man,
were made by direct creative acts of God during Creation Week as
described in Genesis. Whatever biological changes have occurred
since Creation ha ve accomplished only changes within the original
created kinds. 0) The great Flood described in Genesis. commonly
referred to as the Noachian
Deluge, was an historical event,
worldwide in its extent and effect. (4) Finally. we are an organization of Christian men of science, who accept Jesus Christ as our
Lord and Savior. The account of the special creation of Adam and
Eve as one man and one woman, and their subsequent Fall into sin,
is the basis for our belief in the necessity of a Savior for all
mankind. Therefore. salvation can come only thru (sic) accepting
Jesus Christ as our Savior." (Px 115)
7
Morris and Clark, The Bible Has The Answer, (Px 31 and
Pretrial Px 1\9)."
Creationists have adopted the view of Fundamentalists
generally that there are only two positions with respect to
the origins of the earth and life: belief in the inerrancy of the
Genesis story of crea tion and of a worldwide flood as fact, or
belief in what they call evolution.
Henry Morris has stated, "It is impossible to devise a
legitimate means of harmonizing the Bible with evolution."
Morris, "Evolution and the Bible," IC R Impact Series
Number 5 (undated, unpaged), quoted in Mayer, Px 8, at 3.
This dualistic a pproach to the subject of origins permeates
the creationist literature.
The creationist organizations consider the introduction of
creation science into the public schools part of their
ministry. The ICR has published at least two pamphlets?
containing suggested methods for convincing school boards,
administrators
and teachers that creationism
should be
taught in public schools. The ICR has urged its proponents
to encourage school officials to voluntarily add creationism
to the curriculum.'?
Citizens for Fairness in Education is an organization
based in Anderson,
South Carolina,
formed by Paul
Ellwanger, a respiratory therapist who is trained in neither
law nor science. Mr. Ellwanger is of the opinion that
evolution is the forerunner of many social ills, including
Nazism, racism and abortion. (Ellwanger Depo. at 32-34).
About 1977, Ellwanger collected several proposed legislative acts with the idea of preparing a model state act
requiring the teaching of creationism as science in opposition to evolution. One of the proposals he collected was
prepared by Wendell Bird, who is now a staff attorney for
lCR.11 From these various proposals, Ellwanger prepared a
"model act" which calls for "balanced treatment" of "scientific creationism"
and "evolution" in public schools. He
circulated the proposed act to various people and organi-~
zations around the country.
Mr. Ellwanger's views on the nature of creation science
are entitled to some weight since he personally drafted the
model act which became Act 590. His evidentiary deposition
with exhibits and unnumbered attachments
(produced in
response to a subpoena duces tecum (Edit: "for a particular
person") speaks to both the intent of the Act and the
scientific merits of crea tion science. M r. Ellwanger does not
" Px 130. Morris. lntroducing
Scientific Creationism
Into the
Public Schools (1975). and Bird, "Resolution for Balanced Presentation of Evolution and Scientific Creationism,"
ICR Impact
Series No, 71. App. 14 to Plaintiffs' Pretrial Brief.
The creationists
often show candor in their proselytization.
Henry Morris has stated. "Even if a favorable statute or court
decision is obtained, it will probably be declared unconstitutional,
especially if the legislation or injunction refers to the Bible account
of creation." In the same vein he notes. "The only effective way to
get creationism taught properly is to have it taught by teachers who
arc both willing and able to do it. Since most teachers now are
neither willing nor able, they must first be both persuaded and
instructed themselves."
Px 130 M orris, Introducing
Scientific
Creationism 11110 The Public Schools (1975) (Unpaged).
10
II
Mr. Bird sought to participate in this litigation by representing a
number of individ uals who wanted to intervene as defendants. The
application for intervention was denied by this Court. MeLean v.
Arkansas,
F.Supp.
,(E.D. Ark. 198 I), aff'd , per curiam,
Slip Op. No, HI-2023 (8th Cir. Oct. 16, 1981).
February,
Austin, Texas
PI
1982
Page 3
Page 4
A.
79.)
1.1 The
original model act had been introduced
in the South
Carolina Legislature. but had died without action after the South
Carolina Attorney General had opined that the act was unconstitutional.
February, 1982
American Atheist
15 This statute
is, of course, clearly unconstitutional
under the
Supreme Court's decision in Abbington School Dist. v. Schempp,
374 U.S. 203 (1963).
February, 1982
Austin, Texas
II
PageS
and elementary
Page 6
2U
February, 1982
IV
American Atheist
IV. (B)
IV. (C)
The emphasis
on ortgms as an aspect of the theory of
evolution
is peculiar to creationist
literature.
Although
the
subject of origins of life is within the province of biology. the
scientific community
does not consider origins of life a part
of evol utiona ry theory. The theory of evol ution assumes the
existence of life and is directed to an explanation
of how life
evolved.
Evolution
does not pre-suppose
the absence of a
creator or god and the plain inference conveyed by Section 4
'.
"
IS erroneous.>
As a statement
of the theory of evolution.
Section 4(b) is
simply a hodgepodge
of limited assertions.
many of which
are factually inaccurate.
For example.
although
4(b)(2) asserts.
as a tenet of
evolutionary
theory. "the sufficiency of mutation a nd natural
selection
in-bringing
about the existence
of present living
kinds from simple earlier kinds." Drs. Ayala and Gould both
stated that biologists
know that these two processes do not
account for all significant
evolutionary
change. They testified to such phenomena
as recombination.
the founder
effect, genetic drift and thc theory of punctuated
equilibrium. which arc believed to play important
evolutionary
roles. Section 4(b) omits any reference to thesc. Moreover.
4( b) uti lives t he. term "k i nds" which a II scient ists sa id is not a
word of science a nd has no fi xed mea ni ng. Add it iona lly, the
Act presents both cv elution and creation science as "package
deals." Thus. evidence critical of <orne aspect of what the
creationists
define as evolution
is taken as support
for a
theory which includes
a worldwide
1I00d and a. relatively
\'oung ca rth.>'
.. ..
In addition
to the fallacious
pedagogy
of the two model
approach.
Section 4(a) lacks legitimate
educational
value
because "creation science" as defined in that section is simply
not science.
Several
witnesses
suggested
definitions
of
science. A descriptive
definition
was said to be that science is
what is "accepted
by the scientific community"
and is "what
scientists do." The obvious implication
of this description
is
that, in a free society,
knowledge
does not require
the
imprimatur
of legislation
in order to become science.
More precisely the essential characteristics
of science are:
(I)
It is guided by natural law:
(2)
It has to be explanatory
by reference
to natural
law:
(3)
It is testable against the empirical
world;
(4)
Its conclusions
are tentative.
i.e., are not necessarily the final word: and
(5)
It is falsifia ble. (R use and other science witnesses).
Creation
science as described
in Section 4(a) fails to meet
these essential
characteristics.
First the section
revolves
around
4(a)( I) which asserts
a sudden
creation
"from
nothing."
Such a concept is not science because it depends
upon a supernatural
intervention
which is not guided by
natural
law. It is not explanatory
by reference
to natural
law. is not testable and is not falsifiable."
If the unifying
idea of supernatural
creation
by god is
removed from Section 4. the remaining
parts of the section
explain nothing and are meaningless
assertions.
. Section 4(a)(2). relating to the "insufficiency
of mutation
and natural selection in bringingabout
development
of all
living kinds from a single organism".
is an incomplete
negative generalization
directed at the theory of evolution.
Section 4(a)(3) which describes "changes only within fixed
limits of originally
created kinds of plants and animals" fails
to conform
to the essential
characteristics
of science for ~
several reasons.
First. there is no scientific
definition
of
"kinds" and none of the witnesses was able t6'point
to any
scientific authority
which recognized
the term or knew how
many "kinds" existed. One defense witness suggested
there
may be 100 to 10.000 different
"kinds".
Another
believes
there were "about
10.000, give or take a few thousand."
Second.
the assertion
appears
to be an effort to establish
outer limits of changes within species. There is no scientific
explanation
for these limits which is guided by natural law
and the limitations,
whatever they are, cannot be explained
bv natural law.
The statement
in 4(a)(4) of "separate
ancestry of man and
apes" is a bald assertion.
It explains nothing and refers to no
scientific fact or thcory.>
"We do not know how God created, what processes He used. for
God used processes which are not /lOll' opera ting anvwhere in the
natural universe,') his is why we refer to div ine creation as Special
Creation. We cannot discover by scientific investigation
anvthing
about the creative processes used by God." Px 78. Gish. Evolution?
The Fossils Sar No.'. 41 Ud ed. 1979) (emphasis in original).
.'<
')7 (I%li).
February, 1982
Texas
IV
Page 7
is another
science. A
subject to
are mcon-
27
Page 8
February,
IV
The Creation Research Society employs the same unscientific approach to the issue of creationism. Its applicants
for membership must subscribe to the belief that the Book of
Genesis is "historically and scientifically true in all of the
original a utogra phs.Y" The Court would never criticize or
discredit any person's testimony based on his or her religious
beliefs. While anybody is free to approach a scientific
inquiry in any fashion they choose, they cannot properly
descri be the methodology used as scientific, if they start wit h
a conclusion and refuse to change it regardless of the
evidence developed during the course of the investigation.
IV.(D)
In efforts to establish "evidence" in support of creation
science. the defendants relied upon the same false premise as
the two model approach contained in Section 4. i.e .. all
evidence which criticized evolutionary theory vias proof in
support of creation science. For example. the defendants
established that the mathematical probability of a chance
chemical combination
resulting in life from non-life is so
remote that such an occurrence is almost beyond imagination. Those mathematical facts. the defendants argue. are
scientific evidences that life was the product of a creator.
While the statistical figures may be impressive evidence
against the theory of chance chemical combinations as an
explanation of origins. it requires a leap offaith to interpret
those figures so as to support a complex doctrine which
includes a sudden creation from nothing, a worldwide flood.
separate ancestry of man and apes. and a young earth.
The defendants argument would be more persuasive if. in
fact. there were only two theories or ideas about the origins
of life and the world. That there are anum ber of theories was
acknowledged
by the State's witnesses. Dr. Wickramasinghe and Dr. Geisler. Dr. Wickramasinghe
testified at
length in support ora theory that life on earth was "seeded"
bv comets which delivered genetic material and perhaps
organisms to the earth's surface from interstellar dust far
outside the solar system. The "seeding" theory futher hypothesizes that the earth remains under the continuing influence of genetic material from space which continues to
eX See n. 7 supra, for the full text of the CRS creed.
1982
American
Atheist
.In
I!
Px 129. published by Zonderman
Publishing House (1974).
states that it was "prepared by the Textbook Committee of the
Creation Research Society." It has a disclaimer pasted inside the
front cover stating that it is not suitable for use in public schools.
February, 1982
Austin, Texas
IV
Page 9
Gish's book also portrays the large majority of evolutionists as "materialistic atheists or agnostics."
Scientific Creationism (Public School Edition) by Morris,
is another text reviewed by Ms. Wilson's committee and
rejected as unacceptable. The following quotes illustrate the
purpose and theme of the text:
Forward
"Parents and YOUlh leaders today, and even many scientists
and educators, have become concerned about the prevalence'
and influence of evolutionary philosophy in modern curriculum. Not only is this system inimical to orthodox Christianity and Judaism, but also, as many are convinced, to a
healthy society and true science as well."
"The rationalist of course finds the concept of special
creation insufferably naive, even 'incredible'. Such a judgment, however, is warranted only if one categorically
dismisses the existence of an omnipotent god." - at page 17.
32
Page 10
IV. (E)
Act 590 mandates "balanced treatment"
for creation
science and evolution science. The Act prohibits instruction
in any religious doctrine or reference to religious writings.
The Act is self-contradictory
and compliance is impossible
unless the public schools elect to forego significant portions
of subjects such as biology, anthropology, sociology, philosophy, physics and chemistry. Presently, the concepts of
evolutionary theory as described in 4(b) permeate the public
school textbooks. There is no way teachers can teach the
Genesis account of creation in a secular manner.
The State Department of Education, through its textbook
selection committee, school boards and school administrators will be required to constantly monitor materials to
avoid using religious references. The school boards, administrators and teachers face an impossible task. How is
the teacher to respond to questions about a creation
suddenly and out of nothing? How will a teacher explain the
occurrence of a worldwide flood? How will a teacher explain
the concept of a relatively recent age of the earth? The
answer is obvious because the only source of this information is ultimately contained in the Book of Genesis.
References to the pervasive nature of religious concepts in
creation science texts amply demonstrate
why State entanglement
with religion is inevitable under Act 590.
Involvement
of the State in screening texts for impermissible religious references will require State officials' to
make delicate religious judgments.
The need to monitor
classroom discussion in order to uphold the Act's prohibition against religious instruction will necessarily involve
administrators
in questions concerning
religion. These
continuing involvements of state officials in questions and
issues of religion create an excessive and prohibited entanglement with religion. Brandon v. Board of Education,
487 F. Supp 1219, 1230 (N.D.N.Y.), aff'd., 635 F.2d 971
(2nd Cir. 1980).
V.
These conclusions are dispositive of the case and there is
no need to reach legal conclusions
with respect to the
remaining issues. The plaintiffs raised two other issues
questioning the constitutionality
of the Act and, insofar as
the factual findings relevant to these issues are not convered
in the preceding discussion, the Court will address these
issues. Additionally, the defendants raised two other issues
which warrant discussion.
V. (A)
February, 1982
(Continued
on page 29)
American Atheist
On Our Way
Ignatz Sahula-Dycke
CONFUSED PRIORITIES
j
~'
February, 1982
Austin, Texas
~/
us
Page 11
ber of Atheists this would require is far too small. The bigots
won't help because, cocooned in their bigotry, they're
protected from any thinking of the kind enjoyed by Atheistsand, secondly, no bigot worthy of the least speck of bigotry
would think seriously of working alongside an Atheist.
People, regardless of their social standing, if religiously
bigoted, aren't apt to be interested in knowing what any
essayist meant in saying that life is an alloy of power and
form. They don't want to know anything beyond what they
blindly believe; they distrust any new scientifically gleaned
knowledge because, in speculating about it, they'd be
running the risk of capitulating to biblically undocumented
ideas. It is their kind of outlook that nowadays impedes the
rational solution of the problems we face-making majority
consensus an untrustworthy judge or sponsor of any
projected political move. For instance: just because the
The Match
Fred Woodworth
February, 1982
American Atheist
Austin, Texas
"
February, 1982
Page 13
February, 1982
I"
American Atheist
wreck, and leave a note saying, 'It felt good so I did it.' "This
leads me to speculate as to how far they'd go to spread their
beliefs "if it was legal."
Perhaps this is an example: When Jim refers to the
"Aqualung" album as blasphemy, he says, "... and the bible
talks about what we're to do with those who blaspheme."
Leviticus 24:16 and I kings 21:10-13call for death by stoning.
Would they do this also "if it was legal"?
The brothers are motivated by their mother Josephine,
who Steve says is "behind all our good works." Her
statements to a Washington Post reporter who visited the
Peters home reflect the domination and brainwashing
typical of fundamentalist parents:
.
..I remember the day Danny (another brother) brought
home a Beach Boys record. I sensed it wasn't christian. The
Beach Boys just had a different message than we were used
to in this house. Until we were christians we were of the
world, but then we realized that satan was all around us, so
we eliminated some things from this home, television for
one .
. Sometimes mothers complain to me about the burnings. They think they're too severe. Some people say it
reminds them of the burnings in nazi Germany. I shouldn't
say this, but when we were in high school we thought Mr.
Hitler had some pretty good ideas. He was especially good
in the sciences. But look what happens without god. IfHitler
had accepted jesus christ as his personal savior, he wouldn't
have done anything wrong. (How, then, do we account for
a man like Jim Jones?)
The burnings, which have claimed over $1,000,000 worth
of records and tapes thus far, always attract a lot of
attention. The pyromaniac Peterses make sure they get
attention by calling the local news media prior to each
burning. They are using the seminars to reach out to the
"wide open door there on national TV" and to pave the way
for possible future seminars on television and the movies,
and abortion (I dread seeing what they will be burning at
those seminars).
,:,.
The seminars are also good vehicles for selling merchandise, such as "documentation" books, compilations of
newspaper articles on their ministry, and seminar tapes.
(During the seminars, Steve often says, "If the lord has
spoken to you to get a set of cassette tapes of this seminar,
go ahead and do it.") They claim they're spreading the
"truth" about rock for god. You'd think they would want
their information used by everyone for mutual benefit. Yet,
their materials are copyrighted, and reproduction of the
tapes is prohibited. Why, if profit is not the motive?
The seminars draw some rather psychotic types who
seem to get high from the destruction, thirsting to destroy
more. At a burning in Peoria, Illinois, those around the
bonfire expressed a desire to further fuel the raging inferno.
"Throw the soap operas in there, too. Get rid of that stuff,"
said one participant, while another suggested, "Throw the
newspapers in, too." All of this leaves some observers in
shock. One young man who witnessed a seminar and the
subsequent burning in Decatur, Illinois, said, "Those
ministers said rock music breeds a lot of violence. I saw a lot
of violence in the way those kids broke those records and
burned those covers."
In the long run, the Peters "crusade" may be a good thing.
Rock music is an important thing to many young people,
including many christians. A significant number of those
February, 1982
Pag~15
February, 1982
American Atheist
agnostic, humanist or whatever takes specific preventive measures, he will almost certainly have a "good,
christian burial," and probably "a nice christian wedding."
Mind-boggling? Improbable? Not at all. Indeed, it is
quite easy to conceive a scenario in which Madalyn
Murray O'Hair herself is given a "good, christian
burial!" A disaffected but financially powerful son, a suit
for custody of the "remains," a sympathetic, upstanding, "good christian judge," and - 10and behold - there
lies the corpse of America's premier Atheist, and there
stands the clergyman swaying and praying over her,
barely able to conceal his gloating satisfaction. If we
listen carefully, we can almost hear the quite plausiblesounding eulogy, concocted of shameless fallacies and
convoluted Jogic. " ....And so, dear brethern, I tell you
that she was more religious than many, for - was not
Atheism a religion to her? Did she not, in her messianic
zeal and tireless fervor, only exemplify the zeal and
fervor of our lord, jesus christ? Will he not forgive her
errors, while accepting the purity of her sincerity and
integrity as payment in full for admission to Paradise?
Let us pray...."
Thus is Madalyn O'Hair beatified! Given the terminal
insanity of religion, its utter disregard for the canons of
reasoning, and its shark-like ability to digest anything
and everything, who dares cry "Impossible!" were
Rome in a hundred or so years, to declare O'Hair a saint
of the catholic church!
Although a wide and bewildering variety of flimsy
considerations is often employed to justify this state of
affairs, perhaps the most important is the maxim that
"the funeral is not for the deceased, but for the
survivors." (Just as it is claimed that the nuptial ceremony is not really for the bridal couple, but for friends
and relatives). Psychologists and sociologists and - of
course - funeral directors stress the importance of these
"ceremonies," their critical role in e.g., "grief therapy,"
and the churches, having capitalized on this attitude for
years, echo these sentiments by pointing to the need to
"sanctify" and "bless" the central events of a human
life. Besides, a religious funeral is so easy, so convenient, so proper. Those helpful clergymen with all
their specialized training in counseling and consoling,
comforting and conducting souls to their destinations.
Why not have a religious funeral? And surely they are
correct in saying that the funeral is not for (meaning "for
the benefit of") the deceased. So, it must be for the
survivors; their wishes as to the tone and content of the
service are to be respected as paramount.
Actually, there is only one type of case where this
argument has the slightest plausibility - the deceased
Atheist has older, very close and very conventional
relatives who would be deeply shocked and perhaps
seriously harmed by the revelation of the deceased's
Atheism. However in the normal course of events, a
person is survived by contemporaries, a peer group of
relatives and friends who would be, in all likelihood,
well aware of that person's position on religion.
But the ultimate and conclusive refutation of this
reasoning is merely to point out that it would justify
making of the funeral service a mockery of truth and a
travesty of everything the life of the deceased stood for
Austin, Texas
February, 1982
Page 17
the consecrators. Suffering and dying men, he suggests, have the power to make holy or sacred what was
ordinary and profane before." (W. Hamilton, "The Death
of God," Playboy Aug. 1966)
Dedicating and consecrating, commemorating and
celebrating - all these can be done "without benefit of
clergy." Those focal events of life, particu!arly marriage
and death, would seem to be excellent places to begin
the detheologizing process. Humanistic Atheism has its
heroes and poets, its magnificent literary stylists. After
the proper sort of relevant eulogy, what could be more
fitting or more moving than a reading from some of the
powerful prose of Russell, Darrow or Ingersoll? Indeed,
great expressive art is, by its very nature, automatically
detheologized - its aesthetic merit autonomous from
any accident of religious inspiration, text or commission. Brahms's German Requiem is no more a "religious" piece than the symphonies, and the Last Supper
stands on its own merits as a study in compositional
value and balances. irrespective of the silly personages,
bizarre events, and quasi-cannibalistic overtones of that
evening's dinner.
But good intentions, appropriate literature, even the
understanding of friends and their willingness to be
cooperative - all these will avail as nought against the
onslaught of the religious behemoth. Like making a will,
funeral arrangements are easily put off until too late.
And when "too late" arrives, they - whoever "they"
might happen to be - will call for the clergy. Christianity
will then record another victory and you will have - and
you can bet your American Atheist membership card on
this - a "nice christian funeral."
Nature's Way
Gerald Tholen
FOCUS ON EVIL
A recent unsolicited telephone conversation with a
totally irrational religious woman has again brought to
mind a chronic condition of human intellect that is, in
fact, the principle base of religiosity. The woman stated
that she had called because of her disagreement with
the mechanics of the theory of evolution. However, a
few moments of conversation disclosed, as is usual,
that she knew absolutely nothing about evolution,
Darwinism, or anything else remotely connected with
the genetic processes of organic development. I had
suspected as much and the only reason that i stayed on
the line at all was to again attempt to understand why
religionists persist in calling an Atheist organizational
office in the first place.
Her demands that I explain to her how "an elephant
evolved from a monkey" were met with the obvious
answer that she was totally uneducated in the area of
evolutionary development and that she needed to at
least understand the basic implications of the science
before engaging in any such discussions: At this she
Page 18
February, 1982
American Atheist
February, 1982
PageJ9
way.
Imagine was followed by an even more explicitly
Atheist song by Lennon, The Dream Is Over. Its lyrics
were very plain; "I don't believe in jesus; I don't believe
in chrishna; I don't believe in Ghandi, I don't believe in
buddha, etc ...." No one could mistake where Lennon's
head was at.
Another well-known and funny jab at religion appeared in the popular Rolling Stones' song, Girl with
Far Away Eyes, wherein Mick Jagger hears a preacher
on the radio tell him that jesus will answer every prayer,
whereupon Mick runs 25 red lights in his honor praising
jesus all the way.
The Who in their song Tommy urged us to "take it
(religion). break it, better still forget it."
A rock group from england called PIL made a song
which is probably the bitterest antireligious song to
date. Before they even sing it the lead singer chants the
lyrics with an intense controlled disgust:
.
"Stained glass windows keep the cold outside,
While the hypocrites hide inside
With the lies of statues in their minds
Where the christian religion made them blind.
Where they hide and pray to the god of a bitch (spelled
backwards is dog)
Not for one race, one creed, one world
But for money, effective, absurd.
Do you pray to the holy ghost when you suck your host?
Do you read who's dead in the Irish Post?
Do you give away the cash you can't afford
On bended knees, and pray to the lord?
Fat pig priests, sanctimonious smiles.
He takes the money, you take the lies.
This is religion and jesus christ.
This is religion, cheaply priced.
This is bibles full of libel.
This is sin, an eternal hymn.
This is what they've done.
This is your religion.
The apostles were eleven,
Now there's a sot in heaven.
This is religion. There's a liar on the altar.
The sermons never falter.
This is religion - your religion.
The name of this potent song is Religion and it is from
their first L.P.
Thereareother morerecentbut lesswell-known examples.
One which come to my mind is a texas group called
Uranium Savages which regularly includes a skit which
February. 1982
American Atheist
nothing, what have you got to lose?" That song was one
of the most memorable of my life. If you haven't seen the
movie yet, don't miss the next opportunity.
. "IJd it costs twice as much!
/
giant Dolphin paperback' - .. ~
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Send your r.egistration check to " .
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Box 2117. Austin, TX,7/3768
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REGISTERTODAY!
Page22,
February,
1982
. American
Atheist
-------~\,
February, 1982
Page 23
February, 1982
American Atheist
February, 1982
Page 25
February, 1982
1.1
American Atheist
February, 1982
Austin, Texas
~/
Page 27
February, 1982
1/
American Atheist
(Continued
from
page
10)
"Evolution-science
is contrary to the religious convictions or
moral values or philosophical beliefs of many students and
parents, including individuals of many different religious
faiths and with diverse moral and philosophical beliefs." Act
590, 7(d).
u.s.
V.
February, 1982
Austin, Texas
rv
(D)
prohibiting
Page 29
Several generals of the United States armed forces have often come
forward with statements concerned with militarism - knowing that
"business" with a perceptive depth few of us could ever hope to realize.
The statements, usually not circulated, are classics. We give you here
excerpts from a talk that General of the Army Omar N. Bradley gave at a
convocation at St. Alban's School, in Washington, on Nov. 5, 1957.
IIDITkIL~THE~k
1JTHIlEIT'1JAmerican Atheist Center, Austin, Texas
IIDITkILklr\!f k'1JIHllEIT'1J CHAPTERS OF AMERICAN ATHEISTS
Phoenix, Arizona
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February, 1982
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American Atheist
Wffiw~~~(~ lYOO~w~~rnJ~~ffiw
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1Y WrnJw ~~~~
IN TI~J~~THESE TWO GREAT ATHEISTS SAID:
"There lies before us, if we choose, continual progress in
happiness, knowledge and wisdom. Shall we, instead, choose death,
because we cannotforget our quarrels? We appeal, as human beings,
to human beings: Remember your humanity andforget the rest. If
you can do so, the way lies open to a new paradise; if you cannot,
there lies before you the risk of universal death.
"In view of the fact that in any future world war nuclear weapons
will certainly be employed, and that such weapons threaten the
continued existence of mankind, we urge the governments of the
world to realize, and to acknowledge publicly, that their purposes
cannot befurthered by a world war, and we urge them, consequently,
to find peaceful means for the settlement of all matters of dispute
between them." (From the Einstein-Russell Manifesto, signed by Max Born,
Bertrand Russell
P.W.Bridgman, Albert Einstein, Leopold Infeld, J.F. Joliot-Curie, H.J. Muller, Linus
Pauling, C.F. Powell, Joseph Rotblat, Bertrand Russell, Hideki Yukawa, and
others.)
Albert Einstein
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