What is it like to be a preacher or rabbi who no longer believes in God? In this expanded and updated edition of their groundbreaking study, Daniel C. Dennett and Linda LaScola comprehensively and sensitively expose an inconvenient truth that religious institutions face in the new transparency of the information age—the phenomenon of clergy who no longer believe what they publicly preach. In confidential interviews, clergy from across the ministerial spectrum—from liberal to literal—reveal how their lives of religious service and study have led them to a truth inimical to their professed beliefs and profession. Although their personal stories are as varied as the denominations they once represented, or continue to represent—whether Catholic, Baptist, Episcopalian, Methodist, Mormon, Pentecostal, or any of numerous others—they give voice not only to their own struggles but also to those who similarly suffer in tender and lonely silence. As this study poignantly and vividly reveals, their common journey has far-reaching implications not only for their families, their congregations, and their communities—but also for the very future of religion.

"50 Voices of Disbelief: Why We Are Atheists presents" a collection of original essays drawn from an international group of prominent voices in the fields of academia, science, literature, media and politics who offer carefully considered statements of why they are atheists. Features a truly international cast of contributors, ranging from public intellectuals such as Peter Singer, Susan Blackmore, and A.C. Grayling, novelists, such as Joe Haldeman, and heavyweight philosophers of religion, including Graham Oppy and Michael TooleyContributions range from rigorous philosophical arguments to highly personal, even whimsical, accounts of how each of these notable thinkers have come to reject religion in their livesLikely to have broad appeal given the current public fascination with religious issues and the reception of such books as "The God Delusion" and "The End of Faith"

"Know, then, my friends, that everything that is recited and practiced in the world for the cult and adoration of gods is nothing but errors, abuses, illusions, and impostures. All the laws and orders that are issued in the name and authority of God or the gods are really only human inventions...."
"And what I say here in general about the vanity and falsity of the religions of the world, I don't say only about the foreign and pagan religions, which you already regard as false, but I say it as well about your Christian religion because, as a matter of fact, it is no less vain or less false than any other."
These are not the words of Christopher Hitchens, Richard Dawkins, Sam Harris, or any other outspoken contemporary atheist. In fact, they are the words of a quiet, modest parish priest named Jean Meslier, who died in early 18th-century France and left behind his copious Testament as a legacy for his parishioners. This obviously controversial work, which influenced such noted thinkers as Baron d'Holbach and Voltaire, and is viewed by some historians as anticipating both the French Revolution and Karl Marx, is now available in English for the first time.
In impassioned tones but with analytical precision, Meslier presents a methodical deconstruction of Christianity and the governments that support it, along with a thoughtful defense of the fundamental human rights of liberty, equality, and the pursuit of happiness. He reveals himself not only as a materialist and unbeliever but also as a man of revolutionary sentiments who firmly opposes the governments of his day, which he maintains keep the common people in ignorance, fear, and poverty through religion. Moreover, he urges his former parishioners to wake up and inform themselves about the truth of their governments and religion.
This fascinating document, which is an early forerunner of many later critiques of religion,
is must reading for freethinkers, skeptics, and anyone interested in the history of religion and dissent.

Surveys over the last twenty years have seen an ever-growing number of Americans disclaim religious affiliations and instead check the "none" box. In the first sociological exploration of organized secularism in America, Richard Cimino and Christopher Smith show how one segment of these "nones" have created a new, cohesive atheist identity through activism and the creation of communities.
According to Cimino and Smith, the new upsurge of atheists is a reaction to the revival of religious fervor in American politics since 1980. Feeling overlooked and underrepresented in the public sphere, atheists have employed a wide variety of strategies-some evangelical, some based on identity politics-to defend and assert themselves against their ideological opponents. These strategies include building and maintaining communities, despite the absence of the kinds of shared rituals, texts, and laws that help to sustain organized religions.
Drawing on in-depth interviews with self-identified atheist, secularist, and humanist leaders and activists, as well as extensive observations and analysis of secular gatherings and media, Cimino and Smith illustrate how atheists organize and align themselves toward common goals, and how media-particularly web-based media-have proven invaluable in connecting atheists to one another and in creating a powerful virtual community. Cimino and Smith suggest that secularists rely not only on the Internet for community-building, but on their own new forms of ritual.
This groundbreaking study will be essential reading for anyone seeking to understand the growing atheist movement in America.

Why did Life Magazine dub her "the most hated woman in America"? Did she unravel the moral fiber of America or defend the Constitution? They found her heaped in a shallow grave, sawed up, and burned. Thus ended Madalyn Murray O'Hair, the articulate "atheist bitch" whose 1963 U.S. Supreme Court case ended school prayer. Her Christian-baiting lawsuits spanned three more decades; she was on TV all over the country, foul-mouthed, witty, and passionate, launching today's culture wars over same-sex marriage and faith-based initiatives. She was a man-hater who loved sex, a bully whose heart broke for the downtrodden. She was accused of schizophrenia, alcoholism, and embezzlement, but never cowardice or sloth. She was an ideologue who spewed toxic rage even at the followers who made her a millionaire. She was a doting mother who accosted people to ask them to be sexual partners for her lonely children, and whose cannibalistic love led her children to their grave. She thrived on her fame, but just as the curtain of obscurity began to lower, the family vanished in one of the strangest of America's true crimes. This is the real story of "the most hated woman in America," by the only author to interview the killer and those close to him and to witness the family's secret burial in Austin, Texas. From the First Chapter The sky was gray and drizzling, but it had stopped at the funeral home by quarter to nine. Billy Murray hadn't spoken to his three family members for more than twenty years, but he wanted to give them a decent burial. Bill was an ordained minister, but he didn't pray over the charred, sawed-up remains. "Baptists don't pray for the dead," he said. "They either accept Christ before they died or they didn't." He had his mother cremated in accordance with her oft-expressed wish. Her urn sat at the head of the burial vault, as was appropriate, for she had ruled the other two with an iron hand. She was Madalyn Murray O'Hair, 76, founder of American Atheists, and the Most Hated Woman in America-a sobriquet she relished. The other two were his half-brother, Jon Garth Murray, 40, and his daughter, Robin Murray-O'Hair, 30. It had taken five years to find them and bring them to the cemetery for the service, which was kept secret from the public. It was their second burial. Jerry Carruth, the prosecutor who had searched for the family for nearly four years, had watched them being excavated from their shallow mass grave on a South Texas ranch some months before. He was watching the shoveling, looking for the hip replacement joint Madalyn had gotten in 1988. When they found that, he'd know he'd found Madalyn. "There it was," he said, "shining in the sun like a trailer hitch."

Drawing on ethnographic inquiry and the anthropological literature on doubt and atheism, this volume explores people's reluctance to pursue religion. The contributors capture the experiences of godless people and examine their perspectives on the role of religion in their personal and public lives. In doing so, the volume contributes to a critical understanding of the processes of disengagement from religion and reveals the challenges and paradoxes that godless people face.

There has been a dramatic increase in the percentage of the US population that is not religious. However, there is, to date, very little research on the social movement that is organizing to serve the needs of and advocate for the nonreligious in the US. This is a book about the rise and structure of organized secularism in the United States. By organized secularism we mean the efforts of nonreligious individuals to build institutions, networks, and ultimately a movement that serves their interests in a predominantly religious society. Researchers from various fields address questions such as: What secularist organizations exist? Who are the members of these organizations? What kinds of organizations do they create? What functions do these organizations provide for their members? How do the secularist organizations of today compare to those of the past? And what is their likely impact on the future of secularism? For anyone trying to understand the rise of the nonreligious in the US, this book will provide valuable insights into organized efforts to normalize their worldview and advocate for their equal treatment in society.

The New Atheists' claim that religion always leads to fanaticism is baseless. State-backed religion results in tyranny. Sacred humanists work to implement their highest values that will improve this world; separation of church and state, eliminating denigration of nonbelievers, assuring just governance, and preventing human trafficking.

A fascinating exploration of the breadth of social, emotional, and spiritual experiences of atheists in America Self-identified atheists make up roughly 5 percent of the American religious landscape, comprising a larger population than Jehovah's Witnesses, Orthodox Christians, Muslims, Buddhists, and Hindus combined. In spite of their relatively significant presence in society, atheists are one of the most stigmatized groups in the United States, frequently portrayed as immoral, unhappy, or even outright angry. Yet we know very little about what their lives are actually like as they live among their largely religious, and sometimes hostile, fellow citizens. In this book, Jerome P. Baggett listens to what atheists have to say about their own lives and viewpoints. Drawing on questionnaires and interviews with more than five hundred American atheists scattered across the country, The Varieties of Nonreligious Experience uncovers what they think about morality, what gives meaning to their lives, how they feel about religious people, and what they think and know about religion itself. Though the wider public routinely understands atheists in negative terms, as people who do not believe in God, Baggett pushes readers to view them in a different light. Rather than simply rejecting God and religion, atheists actually embrace something much more substantive-lives marked by greater integrity, open-mindedness, and progress. Beyond just talking about or to American atheists, the time is overdue to let them speak for themselves. This book is a must-read for anyone interested in joining the conversation.

Is it possible for the nonbeliever to lead a happy and meaningful life?
This is one question George H. Smith, defender of reason and personal liberty and author of an influential contemporary classic on nonbelief, seeks to answer in Why Atheism? Smith reviews the historical roots of nonbelief going back to the ancient Greeks, argues that philosophy can serve as an important alternative to religion, and defends reason as the most reliable method humans have for establishing truth and conducting one's life.
Why Atheism? tackles a wide range of subjects, some of which have never been thoroughly analyzed from an atheistic point of view. Beginning with the problem of atheism's credibility, Smith points out the various ways in which religious opponents have sought to exclude atheism from serious consideration. He also analyzes a number of classical philosophical issues, such as the nature of knowledge and belief, concluding that modern atheism is largely an unintended consequence of the religious diversity brought about by the Protestant Reformation.
Two chapters are devoted to ethics, one focusing on the ethics of belief with particular attention given to the views of Thomas Aquinas and John Locke. Other chapters discuss the persecution of religious dissenters and the features of an ethical system without belief in God. Smith's characteristic lucidity, analytical rigor, and wit make Why Atheism? an accessible and enjoyable guide to living a positive life without belief in a supreme being.

This pertinent short history illustrates the leading issues separating the theist from the atheist and agnostic, and sheds light on world events and the inconsistencies inherent in supernaturalism and theistic theories. Thrower discusses atheism both as a reaction to belief and as a separate and consistent form of belief in a world stripped of the divine, where reason, science, and humankind's endless search for knowledge flourish.

Examines how "Religious Nones" negotiate tensions with those who think they ought to provide their children with a religious upbringing The fastest growing religion in America is-none! One fifth of Americans now list their religion as "none," up from only 7 percent two decades ago. Among adults under 30, those poised to be the parents of the next generation, fully one third are religiously unaffiliated. Yet these "Nones," especially parents, still face prejudice in a culture where religion is widely seen as good for your kids. What do Nones believe, and how do they negotiate tensions with those convinced that they ought to provide their children with a religious upbringing? Drawing on survey data and in-depth personal interviews with religiously unaffiliated parents across the country, Christel Manning provides important demographic data on American "Nones" and offers critical nuance to our understanding of the term. She shows that context is crucial in understanding how those without religious ties define themselves and raise their families. Indeed, she demonstrates that Nones hold a wide variety of worldviews, ranging from deeply religious to highly secular, and transmit them in diverse ways. What ties them all together is a commitment to spiritual choice-a belief in the moral equivalence of religions and secular worldviews and in the individual's right to choose-and it is that choice they seek to pass on to their children. The volume weaves in stories from the author's interviews throughout, showing how non-religious parents grapple with pressure from their community and how they think about religious issues. Engagingly written and thoroughly researched, Losing Our Religion will appeal to scholars, parents, and anyone interested in understanding the changing American religious landscape.

Written in the tradition of the vastly popular Prometheus title "Atheism: The Case Against God" and "The Atheist Debater's Handbook", this accessible and inviting primer of non-belief ponders eight of the most-asked questions about atheism. What is atheism? How can atheists have morals? How can atheists have purpose in their lives? Doesn't the Bible show that god exists? Do reports of miracles prove the existence of a god? Aren't there philosophical proofs demonstrating that god exists? Wouldn't a person have to know everything to say that god doesn't exist? What's wrong with believing on faith? These are the concerns that arise when believers and those who are simply curious question the purpose and meaning they suspect is lacking in the lives of non-believers. These questions also come up in philosophical and theological debates on the assumptions and merits of both belief and non-belief. Krueger contends that atheism is a powerful alternative to the religious outlook so prevalent today, yet it is also one of the most misunderstood because people harbour preconceived ideas about atheism. This concise introduction to atheism, from a scholar who has led thousands of students to the enlightenment of free-thought, has been designed with the general audience in mind.

Spirituality without God is the first global survey of "godless" spirituality. Long before "spiritual but not religious" became the catchphrase of the day, there were religious and spiritual traditions in India, China, and the West that denied the existence of God. Peter Heehs begins by looking at godless traditions in the ancient world. Indian religions such as Jainism and Buddhism showed the way to liberation through individual effort. In China, Confucians and Daoists taught how to live in harmony with nature and society. Philosophies of the Greco-Roman world, such as Epicureanism, Stoicism, and Skepticism, focused on enhancing the quality of life rather than buying the favor of the gods through sacrifice or worship. Heehs shows how these traditions, rediscovered during the Renaissance, helped jump-start the European Enlightenment and opened the way to the atheism and agnosticism of the eighteenth and nineteenth centuries. The personal, inner, approach to religion became known as "spirituality." Spirituality without God is a counterbalance to theistic narratives that have dominated the field, as well as an introduction to modes of spiritual thought and practice that may appeal to people who have no interest in God.

Religion in Europe is currently undergoing changes that are reconfiguring physical and virtual spaces of practice and belief, and these changes need to be understood with regards to the proliferation of digital media discourses. This book explores religious change in Europe through a comparative approach that analyzes Atheist, Catholic, and Muslim blogs as spaces for articulating narratives about religion that symbolically challenge the power of religious institutions. The book adds theoretical complexity to the study of religion and digital media with the concept of hypermediated religious spaces. The theory of hypermediation helps to critically discuss the theory of secularization and to contextualize religious change as the result of multiple entangled phenomena. It considers religion as being connected with secular and post-secular spaces, and media as embedding material forms, institutions, and technologies. A spatial perspective contextualizes hypermediated religious spaces as existing at the interstice of alternative and mainstream, private and public, imaginary and real venues. By offering the innovative perspective of hypermediated religious spaces, this book will be of significant interest to scholars of religious studies, the sociology of religion, and digital media.

"The subject of this book is those who have placed themselves 'against the faith', in other words, those who have opposed the prevailing religious faith of their time. Such opponents adopt this position for a wide variety of reasons and in many different ways. They are sometimes fiery activists hammering against leaders and leading ideas and at other times are quiet, contemplative skeptics questioning all knowledge and all orthodoxy. They can be immersed in the politics of their time, like Bradlaugh or Thomas Paine. They can be poets like Heine and Shelley, historians like Gibbon, playwrights like Buchner, or novelists like George Eliot and Mark Twain. They may be scientists like Huxley, or philosophers like J.S. Mill. They may be most at home on the public platform, like Ingersoll, or in the study like Pierre Bayle. They can be relaxed men of the world like Hume or temperamental outsiders like d'Holbach. They may lead quiet and little known lives like the freethinker Collins or the clergyman Meslier, or they may be outstanding polymaths of their age, like Voltaire or Bertrand Russell.
This book covers deists, skeptics and atheists. Without attempting to be comprehensive, I have tried to show that there is a spectrum between the three. There has often been close contact between deists, who gently criticize the Christian faith, skeptics who questions all knowledge, and atheists, who detach themselves from any belief in God. Occasionally individuals have held all these positions at different periods of their lives. Furthermore the distinction sometimes made between the respectable philosophic skeptic and the disreputable agitating atheist is not clear-cut: philosophers sometimes agitate and frequently rub shoulders with activists, and reformers and campaigners often think quite deeply.
Since this book in the main covers Europe in the eighteenth and nineteenth centuries, the faith opposed is Christianity. A history of opponents to Hinduism, Islam and Buddhism would provide fascinating parallels, but that book has yet to be written. It is a mistake - and one to which opponents are particularly prone - to imagine the 'faith' as a monolithic entity, rather than an accumulation of various traditions. There can therefore be opposition to the faith from within as well as without and heresy and heterodoxy have sometimes been not far apart."

Did Jesus ever live? Was he the Messiah as Christianity has claimed? And what are the true foundations of the Christian religion? These are the fundamental questions posed by ex-priest Joseph McCabe (1867-1955), a prodigious scholar, translator, and lecturer, who tirelessly promoted scientific inquiry, skepticism, and anticlericalism in works that were exhaustively researched yet accessible to the general reader. In these three lively, informative, and combative essays, McCabe takes us through the ancient Mediterranean world to show how Christianity appropriated the ceremonies and myths of paganism to elaborate the Resurrection story.McCabe cogently demonstrates that the Jesus of the gospels is not historical at all but a curious amalgam built up after his death. The gospels themselves are completely unreliable as biographies of Jesus. Critically examining all the ancient sources, McCabe reveals a series of shameless distortions by Christian apologists who, he argues, destroyed classical civilization and inaugurated the Dark Ages.

The New Atheist Novel is the first study of a major new genre of contemporary fiction. It examines how Richard Dawkins's so-called 'New Atheism' movement has caught the imagination of four eminent modern novelists: Ian McEwan, Martin Amis, Salman Rushdie and Philip Pullman. For McEwan and his contemporaries, the contemporary novel represents a new front in the ideological war against religion, religious fundamentalism and, after 9/11, religious terror: the novel apparently stands for everything freedom, individuality, rationality and even a secular experience of the transcendental that religion seeks to overthrow. In this book, Bradley and Tate offer a genealogy of the New Atheist Novel: where it comes from, what needs it serves and, most importantly, where it may go in the future. What is it? How does it dramatise the war between belief and non-belief? To what extent does it represent a genuine ideological alternative to the religious imaginary or does it merely repeat it in secularised form? This fascinating study offers an incisive critique of this contemporary testament of literary belief and unbelief.

In this wide-ranging collection of articles, essays, and speeches, George H. Smith analyzes atheism and its relevance to society today. The featured essay in this volume provides a full analysis of Ayn Rand's unique contribution to atheism, explaining how her objectivist metaphysics and laissez-faire economic principles rested on a purely godless worldview. Several chapters address the evolution of atheism; arguments in favor of religious toleration; the efforts of early Church fathers to discredit Roman polytheism and how these arguments can be used with equal force against later Christian descriptions of God; and a survey of the contributions to freethought made by the deists of the 18th and 19th centuries. With incisive logic and considerable wit, Smith ties atheism to reason and argues that reason itself can be a moral virtue. In one penetrating chapter, Smith salutes three Christian theorists who he believes embody the spirit of reason: Thomas Aquinas, Desiderius Erasmus, and John Locke. This is followed by a philosophical drubbing of his "least favorite Christians" - St. Paul, St. Augustine, and John Calvin. In subsequent chapters, Smith examines religion and education; addresses the 20th century fundamentalist revival; offers suggestions on how to debate atheism with religious believers; critiques "new religions," including pop therapy, est, and tranactional analysis; and provides a comprehensive bibliographic essay on the literature of freethought.

The God Delusion caused a sensation when it was published in 2006. Within weeks it became the most hotly debated topic, with Dawkins himself branded as either saint or sinner for presenting his hard-hitting, impassioned rebuttal of religion of all types. His argument could hardly be more topical. While Europe is becoming increasingly secularized, the rise of religious fundamentalism, whether in the Middle East or Middle America, is dramatically and dangerously dividing opinion around the world. In America, and elsewhere, a vigorous dispute between 'intelligent design' and Darwinism is seriously undermining and restricting the teaching of science. In many countries religious dogma from medieval times still serves to abuse basic human rights such as women's and gay rights. And all from a belief in a God whose existence lacks evidence of any kind. Dawkins attacks God in all his forms. He eviscerates the major arguments for religion and demonstrates the supreme improbability of a supreme being. He shows how religion fuels war, foments bigotry and abuses children. The God Delusion is a brilliantly argued, fascinating polemic that will be required reading for anyone interested in this most emotional and important subject.

This handbook is an attempt to offer a concise set of rejoinders for use by atheists in their formal (and informal) debates with theists. Older, more traditional, arguments are included as well as original arguments. The result is a short book, yet one that contains an unrelenting presentation of argument and analysis.
For some time now atheists have been in need of firm grounds upon which to base their position. This handbook offers them this foundation.

This anthology fills a conspicuous gap in the discussion of religion and theism. The issues that theology addresses, the meaning of life, the existence of God, the truth of the Bible, the possibility of life after death, are so important to people that they ought to examine both sides of these fundamental questions. The atheist and rationalist writings collected here are virtually impossible to obtain anywhere else, even in large university library collections. This material chronicles the contributions of many distinguished thinkers who have carefully investigated key issues in religion and philosophy, but have arrived at remarkably different conclusions from those of the clergy or media. We should not neglect this long and rich history or ignore the insights rooted in the freethough tradition. "An Anthology of Atheism and Rationalism", a thorough introduction to the writings of the world's most famous freethinkers, will lead intellectually curious and intelligent people of all religious persuasions to an increased appreciation of the scope and limitations of their own opinions and attitudes on these important issues, including the existence of God, the definition of atheism and rationalism, the possibility of Divine Revelation, the existence of the Devil, and the real history/contribution of atheism to intellectual thought.

Can theology still operate in the void of post-theism? In attempting to answer this question Agnosis examines the concept of the void itself, tracing a history of nothingness from Augustine through Kierkegaard and Nietzsche to Bataille and Derrida, and dialoguing with Japan's Kyoto School philosophers. It is argued that neither Augustinian nor post-Hegelian metaphysics have given a satisfactory understanding of nothingness and that we must look to an experience of nothingness as the best ground for future religious life and thought.

A unique take on death and bereavement without a belief in God or an afterlife   Accepting death is never easy, but we don’t need religion to find peace, comfort, and solace in the face of death. In this inspiring and life-affirming collection of short essays, prominent atheist author Greta Christina offers secular ways to handle your own mortality and the death of those you love.

The rise of atheism and unbelief is a key feature in the development of the modern world, yet it is a topic which has been little explored by historians. This book presents a series of studies of irreligious ideas in various parts of Europe during the two centuries following the Reformation. Atheism was everywhere illegal in this period. The word itself first entered the vernacular languages soon after the Reformation, but it was not until the eighteenth century that the first systematic defences of unbelief began to appear in print. Its history in the intervening years is significant but problematic and hitherto obscure. The leading scholars who have contributed to this volume offer a range of approaches and draw on a wide variety of sources to produce a scholarly, original, and fascinating book. Atheism from the Reformation to the Enlightenment will be essential reading for all concerned with the religious, intellectual, and social history of early modern Europe.