Escolar Documentos
Profissional Documentos
Cultura Documentos
$1.75
AMERICAN ATHEISTS
"Aims and Purposes"
1. To stimulate and promote freedom of thought and inquiry concerning religious
beliefs, creeds, dogmas, tenets, rituals and practices.
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 tDe 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
resourceswithin hirnselt=can and must create his own destiny; and that his potential for good and higher development is for all practical purposes unlimited.
AmericanAtheist
JUNE, 1979
articles
Puerto Rican Politics and the Bishop's Letters
Close Encounters of the Hallucinatory
EDITOR-IN-CHIEF
Dr. Madalyn Murray O'Hair
MANAGING EDITOR
Jon Garth Murray
ASSISTANT EDITOR
G. Richard Bozarth
NON-RESIDENTIAL STAFF
Ignatz Sahula-Dycke
Wells Culver
J..Michael Straczynski
Elaine Stansfield
Bill Baird
Gerald Tholen
Angeline Bennett
16
20
& Liberalism
Austin, Texas
35
features
EDITORIAL
OUR READERS'
ATHEIST
OPINIONS
NEWS
AA FILM REVIEW
The American Atheist magazine is published monthly by
American Atheists, located at
2210 Hancock Drive, Austin,
Texas 78756, a non-profit, nonpolitical, educational organization. Mailing address: P.O. Box
2117, Austin, TX 78768. Copyright
1979 by Society of
Separationists, Inc. Subscription
rate:
$20 per year.
Manuscripts submitted must be typed,
double-spaced and accompanied
by a stamped, self-addressed envelope. The editors assume no
responsibility
for unsolicited
manuscripts.
11
Atheism
ACTING EDITOR
Sheila Sandblade
Kind
18
- Hair
AA BOOK REVIEW
- Or Even Poetry
40
our cover:
SUMMER'S RETU~N
June, 1979
Page 1
Page 2
June, 1979
Austin, Texas
LETTERS
Good Idea!
Dear Editor,
I sometimes wonder how many of
our members, especially those who
travel quite a bit, think to keep a supply of leaflets on hand to place. in
the Gideon bibles that are found almo&t evel\YwDere in hotels and motels.
I taink A Few Biblical Contradictions, and A Spiritual Guide to
Gracious Living would be excellent
fer this use.
Vernon R. Horne
Oregon
[EDITOR'S NOTE: Fifty (50) of the
fU:J;ove.rtf'eu'lUiJi'e.@mtJfJ'et.saFe
f,{"uaitati1
from AA for $1.00. Also at the same
price are the What on Earth is an
Atheist? questionnaire; Agnosticismj
Atheism handout; We Are Atheist
Because handout; and the There is No
God flyer.]
BE KIND TO AGNOSTICS
Dear Editor,
I recently joined American Atheists because I was impressed by the
efforts you have all made toward enforcing the Constitution of the great
United States of America. You are all
patriots as well as inspirational leaders, and I hope to be able to make a
contribution
to your efforts. There
is, however, one point of disagreement
between us.
Many of your flyers have an occasional remark that slights agnostics
or free thinkers by implying that they
don't have the guts or intelligence
to be Atheists. I do not know what
percentage of our membership is
agnostic, but it is apparent that your
self-righteous attitudes are detrimental to the unity of American Atheists.
Surely the organized religions are in
error by claiming to know everything,
but can you make the same claim? If
scientific methods are correctly applied to the study of religion, then the
unknown is accepted as unknown.
Just as something is not true unless
proven true, neither is it false unless
proven false. To my way of thinking,
agnosticism and open-mindedness are
synonymous.
William B. Jones
Dubuque, Iowa
Dear Mr. Jones,
Such terms as "free thinkers"
have served mainly as a means for
Atheists to hide their true philosophy and not ruffle the feathers of
the religionists. We no longer accept
closet Atheism as honorable or con-
Austin, Texas
G. Richard Bozarth
June, 1979
Page 3
LETTERS
WITCH ATHEISTS?
Dear Editor,
In the March issue of The American
Atheist, Roz Glick of Pennsylvannia
gives an explanation as to why he can
be a Jewish Atheist. He says:
"Uncle Jake lived in Germany
Uncle Jake was an Atheist
The Nazis said Uncle Jake was a Jew
End of Uncle Jake
End of Explanation."
Here is another one:
"Aunt Bess lived in America
Aunt Bess was an Atheist
The Christians said Aunt Bess was a
witch
End of Aunt Bess."
Does my argument prove that Aunt
Bess was a witch? Well neither does
Roz Glick's explanation prove Uncle
Jake was a Jew.
End of explanation.
Louis R. Williams
Northglenn, CO
LET THEM BE JEWISH
Dear Editor,
I am thoroughly disgusted by your
answer to Roz Glick on the "Jewish
Atheist" question (American Atheist,
March, 1979).
Roz Glick tells hows "Uncle Jake,"
though an Atheist, was killed by the
Nazis because of his Jewish ancestry.
You simply refer her to G. Richard
Bozarth's article on the subject as if it
answered her argument - which it
doesn't. The. only thing in it that is
at all relevant is Mr. Bozarth's suggestion that people of Jewish ancestry should melt into the scenery by
adopting "non-kosher" behavior. (No
doubt Uncle Jake could have changed
his mime and gotten some expensive
skin grafts.) I don't believe in being
proud of one's ancestry, but nobody
should have to hide it either.
Constantine Coutroulos
Jackson Heights, NY
RELIGIOUS
ATHEISTS?
Dear Editor,
I agree with G. Richard Bozarth
that the term "Jewish Atheist" is a
contradiction in terms for most people. However, for some, they refer to
the dictionary's 2nd meaning of Jew,
which is: "A descendant of the Hebrew people." In which case they are
simply stating their descendants are
from the Hebrew people and that
they are now Atheists.
Also from "The American Heritage Dictionary of the English Language" Atheism can be a religion. De-
Page 4
FOR FAIRNESS
Ju,!e,1979
Austin,
Texas,
Sincerely yours,
Neil C. Reinhardt
California
We applaud Neil Reinhardt's bold
initiative, and recommend that every
subscriber follow his lead. If the Publishers Clearing House received several hundred letters like this, they
just might take corrective action.
But, if nothing is done - no other
letters written - then the Publishers
Clearing House will do nothing.
Numbers count in their business.
Only a large display of interest will
motivate
them. So, come on! It
takes little time, costs only 15 cents,
and the results possible are great.
Editor
UNINTENDED INSULT
Editor,
For shame! Your splendid article
"First To The Jew" by Samuel Carter
McMorris in the March (1979) issue of
your journal of Atheist news and
thought was almost destroyed by the
cartoon on page 23.
The list of reasons that cartoon insulted the American Atheists and
people in general are too long for this
letter. If you will calmly reason it
out you will probably find some
reasons of your own not to publish
cartoons of that nature again.
Norman Ghinger
New York
Dear Mr. Ghinger,
We admit we ran the cartoon you
object to knowing it would' offend
some of our members - but also
knowing
it would delight others.
The tastes of our subscribers are so
varied that we cannot make one
faction completely
happy without
making another completely unhappy.
What we try to accomplish is some
middle-ground where we get most
everybody
teed-off for one reason
or another, but very, very few really
turned-off.
We see the cartoon as not a slander of the Jews, but the clever use
of the false Shylock-stereotype
to
satirize Christianity's
main motivation of all its actions: the greedy
acquisition of money. In fact, Christianity does not move - "bear its
cross" - except to protect or increase
its income.
We may have errored in putting the
cartoon on the same page as an article
critical of Judaism - thereby possibly
confusing its meaning - but we do
not believe we errored in printing it.
Editor
Austin, Texas
~NEWS
Death
Recommended
By Pope
Pope John Paul II, perhaps wishfully recalling the days when the Church
controlled all artistic expression, confessed in so many words that the
Church is losing control of the minds
of children.
He marked the Vatican's 13th International Communications Day by
blaming this in part on the media,
which he claims has the power to
"deform" (i.e., secularize) children's
minds.
He calls upon television to pursue
"art" rather than ratings, and darkly
quoted the Bible where it recommends that those who cause children
to sin should "be drowned in the
depths of the sea."
Although he did not elaborate on
what he believes art to be, many analysts of his remarks agree the art he
has in mind is the sectarian Renaissance art Italy is so famous for, and
that conveys unrelentingly the Christian message.
The pope said children are "totally defenseless in the world" and
"tend to accept everything" unquestioningly. This fact is the key to
Christianity's survival and John Paul
II is upset that young minds are continually exposed to TV dramas where
the heroes and heroines triumph by
their own efforts without so much
as a single prayer confessing helplessness to win without divine aid.
John Paul II fears the result of such
lessons will lessen a child's belief that
he or she must rely on god to achieve
anything in life, and thereby threaten
Church income. It came as no surprise
to many that he supports a cruel and
severe death for those responsible for
weakening the theistic chains religion
strives to imprison children's minds in.
Parochiaid
Shot Down
The 1st Amendment received new
help in its continuing struggle for
survival when on 29 May 1979 the U."
S. Supreme Court ruled 6 - 3 that
states cannot give tuition tax breaks
to parents who send their children to
parochial schools. The constitutional
violation of the New Jersey law was
Th"e
'Devil'
Stalks
PTL
Club
The FCC has confirmed it is investigating Jim Bakker's PTL Club,
the Charlotte, NC, religious network,
for suspected misappropriation
of
funds. Calling the FCC the "devil",
Bakker has responded
by urging
regular contributors to double their
donations, "so we can beat the devil."
The PTL Club has long been known
to be in financial trouble, and Bakker
has resorted to a number of desperate"
schemes to gain deeper access into the
wallets of his viewers. Not long ago,
he announced hysterically over the
air while waving a February issue of
The American Atheist that Atheist
Spokesperson Madalyn Murray O'Hair
and a horde of her Atheist army were
descending upon him to get the PTL
Club off the air, and only a massive
Austin, Texas
June, 1979
amount of money sent in by the viewers could defeat the Atheists. It was
an outright lie.
Another scheme, the one that
aroused the FCC, which is ordinarily
tolerant of religionist media abuses,
was to raise funds to start religious
broadcasts
in Cyprus and Korea.
This project brought in $337,000,
only $56,000 of which actually went
to the cause for which it was raised.
The rest went to save the PTL Club,
which already has had to layoff 200
employees and end several executive
privileges just to hang on.
This action violated the FCC regulations that stipulate that money
raised by TV appeal cannot be used
for any other purpose than that
stated in the appeal. As one PTL
source who desired to remain anonymous revealed, "The FCC gave us
a set of guidelines about six months
ago. We didn't follow them."
While it is refreshing that the FCC
is investigating the PTL Club, the
Commission has no one to blame
but itself that a religious network
such as the PTL Club would be bold
enough to violate its regulations.
It has encourage such violations with
its long policy of ignoring communications abuses by broadcasting religionists.
Page 5
NEWS
Had all things been equal, Crump
believes he would have had a realistic
chance of winning.
Atheist Columnist
AngersRCC
The American Atheist Center's long
struggle to raise the country's awareness of Atheism and to make Americans perceive it as a noble, viable alternative to the anachronistic theologies of religion in January, 1979
demonstrated
its increasing success.
Two St. Paul, Minnesota, community
newspapers, the West Seventh Community Reporter and the Midway
Monitor, opened their editorial pages
to a regular column entitled "Atheism and the Church."
While the Center may take credit
for creating the conditions to make
this possible, the credit for exploiting the opportunity goes to Connie
Perozino, the authoress of the controversial column that has become a
success for the Community Reporter.
"Connie's column is the reason a lot
of people read our paper," said Carol
Zick, chairman of the paper's board
of editors, who added, "I basically
agree with a lot of what Connie
says."
The main theme of Perozino's
column is the stranglehold religion has
on American culture and politics. Atheists have spoken on such themes in
papers all across the nation, but invariably their forum has been the
"Letters to the Editor" section, while
religious spokespersons have enjoyed
the vastly more prestigious forum of
feature columnist. This has allowed
papers to pretend to be upholding
the ideal of freedom of speech when
actually Atheist ideas are presented
as unequal to religious ideas. With
Perozino's column, these two St.
Paul newspapers recognize the equality, if not superiority, of Atheist
ideas.
Perozino, 51, seems from her history an unlikely candidate to be such
a controversial columnist. She was
raised to be a good Lutheran, but the
indoctrination failed. From ages 18 to
21 she lived in Mexico where her religious doubt began at the shrine of
Our Lady of Guadalupe.
Perzino recalls, "I saw statues with
coin slots - like a Las Vegas slot
machine. I saw people crawling on
their hands and knees to put their
last 25 centavos in that slot. That's
when I started thinking: Is there any
justice?"
Page 6
June, 1979
House
Passes
School
Prayer
,i.
.,,,,,:~"(
-~~ill
,.......::;:;.:..
Austin, Texas
CETA Rip-Off
byRCC
Thousands
of Roman Catholic
parochial school jobs subsidized by
millions of federal tax dollars have
lately been exposed to state/church
controversy after the Wisconsin Civil
Liberties Union brought suit against
the Department of Labor to halt the
use of the Comprehensive Employment and Training Act to staff the
parochial elementary and secondary
schools in the Milwaukee archdiocese.
In the past decade, nearly half the
Church's parochial schools have been
shut down, and this loss of training
grounds to turn children into hopelessly committed Catholic adults is
largely responsible for the Church's
decline in America. To prevent further closings, and to start reopenings, the Church requires billions of
dollars. For this reason, the Church
has . long sought to legalize parochiaid to gain unlimited access to federal
and state tax dollars.
The Church has yet to succeed in
getting direct parochiaid, but has
found other devious accesses to tax
funds. One access is CETA, the corruption-ridden
program to hire the
economically disadvantaged and hardcore unemployed for training in skills
to give them a chance on the job
market.
The Church has had great success
in getting CETA funds to pay the
salaries of its parochial school librarians, teachers' aids, and janitors. The
figures from around the country are
appalling. The archdiocese of Philadelphia receives this year $1.5 million
to fill 1,500 staff positions; New York
gets $990,000 for 768 employees;
Detroit is given $250,000; and Brooklyn receives $350,000.
The total figures are unkown by
even the CETA bureaucracy.
The First Amendment abuse is outrageous, as the Departments of Labor
and Justice are aware. Last November
lawyers for both departments reached
an out-of-court agreement with the
WCLU to stop the unconstitutional
activity in Milwaukee, and to begin
action to halt the rip-off nationwide.
When the Church learned of this,
it flexed its political muscles and
strings twitched. Like puppets, the
Departments of Labor and Justice immediately did the Church's will by
betraying their agreement with the
WCLU.
Instead of halting the First Amendment violation, the Department of
Justice is trying to find which parochial school jobs could be funded by
Austin, Texas
NEWS
CET A and survive a Supreme Court
challenge. An attorney for the department said that jobs such as health aids
and kitchen personnel could probably
get through the Nixon Court, but he
had to admit other jobs, "including
those involving teaching or counseling,
maintenance or most clerical responsibilities" are too hopelessly unconstitutional to be allowed.
Clearly, the Carter Administration
has no intention of risking losing any
Catholic votes by repairing this breach
Atheist Humanitarian
American Atheist of The Year Pat
Voswinkle has displayed admirably the
humanitarian side of Atheism by giving a house to the Charlotte (NC)
Animal Center to expand their facility.
Pat Voswinkle also joined the
"dog wash" held by the Humane
Society of Charlotte. The Be-Kind-
June, 1979
Page 7
PUERTO RICAN
POLITICS
and THE BISHOP'S LETTERS
In the spring and summer of 1960, friction between the
four parties involved in the upcoming gubernatorial elections
was rubbing old political wounds raw and incandescing tempers on the island of Puerto Rico. Puertorriquehos from all
walks of life bickered endlessly over the political turmoil that
was to explode into national prominence when the Catholic
prelates, Archbishop James P. Davis of San Juan, and Bishops
James E. McManus of Ponce and Luis Aponte Martinez of
Lares, sent out three pastoral letters. The letters first published
in the San Juan Daily, El Mundo, and read aloud from every
pulpit in Puerto Rico, enjoined the faithful from voting for the
candidate of the Partido Popular Democratico and incumbent
governor, Luis Munoz Marin.
Four parties appeared on the ballot that fall: the Partido
Popular of Munoz Marin, ultimately victorious and polling
465,317 votes; the Partido Estadista of Luis Ferre, 250,683
votes; the Accibn Catblica of Salvador Perea, 51,072 votes;
and the Partido Independentista of Julio Garcia Diaz, 24,047
votes. Of the island's 937,531 eligible voters, 83 percent voted,
giving Munoz Marin 465,317 votes against a combined opposition of 325,757 - nearly a two to one margin. Accibn Catolica
and the Partido Independentista, since they failed to poll a
minimum of 10 percent of the popular vote, were eliminated
by law and thereby deprived of their right to proportional representation.
On the surface, the four parties with their ideologies, their
aspirations, their leaders and followers seemed four clearly
defined entities. The Populares behind Munoz, the New Deal
intellectual, called for broader social legislation with continuing commonwealth status. The Estadistas, flaunting their official ties to the stateside Republicans - they named names
such as Eisenhower, Nixon and Rockefeller - and whose
leader Ferre passes for the richest man in Puerto Rico, desired
to stimulate U.S. capital investment on the island by granting
massive tax rebates and by a general relaxation of social benefits and labor regulations. Accion Catolica of Perea demanded
greater church participation in the affairs of state and a daily
period of religious instruction in the schools, as well as the
revocation of all statutes offensive to Roman Catholic dogma.
Garcia Diaz's Independentistas advocated immediate autonomy for Puerto Rico, come what may.
On the eve of the elections, however, and as had been accurately predicted by the Estadistas, many Independentistas
cast their vote for the Populares, while many Catolicos, fulfilling the predictions of the Populares, shifted their vote to
the Estadistas. This partially explains why Catolicos and Independentistas, who sacrificed their very parties' existence and
presumably their principles also to political viability, each
polled less than five percent of the vote. What really stands out
though is that, despite the huge sums of money spent by the
Estadistas, and in the teeth of a vicious offensive by the
Roman Catholic ecclesiastical hierarchy unheard of at least on
the U.S. soil, Munoz's popularity remained intact.
Puerto Rico saw its first example of intervention into island
politics by the bishops on July 1, 1960 when they released a
letter to the press urging Roman Catholics to vote for the
candidate of Acci6n Catolica, Salvador Perea. This letter went
Page 8
June, 1979
GERALD KAMBER
practically unnoticed by the stateside press and by the U. S.
public at large, however. The reaction of Luis Munoz Marin
seemed at the time exceedingly oblique. Instead of the irate
frontal attack that one would have expeeted, M~i~~
his indignation with a sophism calculated to effen:d M tine:nt!
criticized the bishops' disregard for elementary democratic
principles on the ground that they were doing a great disservice to religion.
The fact that the letter arrived at such an early date in the
election campaign was decisive in determining the relatively
moderate hue and cry that such clerical interference occasioned on the island (as well as the nearly total absence of hue and
cry in the States.) On October 21, however, a critical moment
in the campaign, the three Puerto Rican bishops fired off yet
another letter (usually referred to by the mainland press as the
"first" of the pastoral letters) in which they declared: "It is
our obligation to prohibit [Roman] Catholics from giving
their votes to a party that accepts as its own the morality of
the 'regime of liberty' negating Christian morals."
Such forthrightness startled some observers since no party
was advocating a negation of Christian morals in the name of
liberty or anything else. But it became clear that the snidely
Jacobin reference to a "regime of liberty" was an allusion to
Munoz's Populares and to their complacence in allowing oral
birth control measures to be tested on the islanders.
Again Munoz retorted in a mild vein. The pastoral letter, he
said, "had the character of medieval obscurantism," a meaningless statement since, if the letter was "medieval" in its antilibertarian spirit, there was nothing the least bit obscure about
either its intentions or its language. Munoz went on to promise
that the Populares would continue to defend religion and the
church "against the grave errors of a number of our priests." It
is to his credit that he spoke out against the "incredible and
unjust intervention in political liberties of Puerto Rican
citizens," and made the point that "the bishops' letter assumes
or pretends that Puerto Rico has only one church."
Munoz disappointed all partisans of separation between
state and church, however, because at that moment public
opinion was practically unanimous in his favor, and he was in a
position to lash out against such interference. El Imparcial,
(of San Juan), though generally Independentistas in tone and
thereby rather cool to Munoz but from the left, warned - it
seemed with exquisite tact - against fomenting "anti-clerical
passions," and maintained that the pastoral letter contained
"only bitterness of political harangue whose rancor is utterly
foreign to the religious harmony which has prevailed in our
midst for four-and-a-half centuries."
For the conservative factions, this constituted a pro-Munoz
stand and confirmed in their minds the suspected collusion between Populares and Independentistas. But even the El Mundo
daily, conservative itself and often anti-Munoz, labeled the
issue "a tragedy" and elaborated: "The pastoral letter has become a challenge to our system of government whose pillars
are rooted in freedom of worship." But the English-language
Austin, Texas
San Juan Star was the most vociferous of all, insisting that the
prelates had "grievously transgressed against the people of
Puerto Rico, against the country and against the [Roman]
Catholic Church," and demanded that the Vatican transfer
them from the island. Only Ferre, Perea and Garcia Diaz, the
three major opposition candidates for the governorship, remained silent.
In the states, where the question of separatism was having a
critical bearing on the (Kennedy-Nixon) election, the letter
had an electrifying effect. Pierre Salinger, Kennedy's press
secretary, hastened to issue the usual forceful demurrer:
"Senator Kennedy considers it wholly improper and alien to
our democratic system for churchmen of any faith to tell the
members of their church for whom to vote or for whom not to
vote."
C. Stanley Lowell, for the Protestants and Other Americans
United for the Separation of Church and State, wrote in a letter to then Secretary of State Herter: "This country should
protest clerical interference in the foreign policy of the United
States Government." He too thought "that the action by the
bishops violated Puerto Rican freedoms and would damage the
successful fight ... Governor Luis Munoz has made against
communism." The State Department informed reporters that
Lowell's letter had not been received and declined further
comment.
The reaction of [Roman] Catholics, United States and
others, was prompt and decisive. An editorial in the influential
Jesuit weekly America questioned the action of the bishops
and explained: "Such an action is unprecedented in American
[Roman] Catholic history. [Roman] Catholics in the United
States cannot but wonder about the nature of a situation
which would persuade church leaders to embark on a course of
action so open to misinterpretation, not to say futility. It must
indeed be a grave situation, for in a healthy democracy, such a
step as that taken by the Puerto Rican bishops can only be
viewed as a profound disruption of normal processes."
Cardinal Spellman, widely reputed to be a Nixon supporter,
entered the controversy with the conciliatory opinion that
"[ Roman] Catholics who disregard the directive would be
committing no sin and would not be penalized by the church."
This had the effect of beclouding the original issue and making
it into a question of no real consequence. In other words, if no
particular sanctions were to be called down on those failing to
comply, the letter did not constitute interference after all.
And as the letter carried no mention of sanctions, the question
was quickly raised.
Archbishop Davis had taken the initiative of a public declaration in which he maintained, very much as Cardinal Spellman was to do shortly afterwards, that "it was a matter between a [Roman] Catholic and his conscience." Bishops MeManus and Martinez emphatically did not concur. Finally the
Vatican cautiously approved the action of the bishops but
restricted it particularly to Puerto Rico. By this time nearly
everyone had had something to say about it again except the
three opposition candidates and our own State Department.
Then on October 28 the bishops issued a "second" letter,
actually the third, to clarify certain "misinterpretations"
of
the "first," actually the second. This time they were unanimous on the question of punishment: it was a sin punishable
by excommunication "for a [Roman] Catholic to vote against
his own religious convictions." The intransigent McManus had
apparently won. And once the question was settled, Archbishop Davis, abandoning his old stand, took up the cudgels
in energetic defense of the new stand, asserting that "the
church is no longer on the defensive. It and I go out to meet
the foe." At Notre Dame University, on the occasion of the
consecration of Archbishop Alfed F. Mendez, soon to take
over the diocese of Arecibo, he alluded to "the rising tide of
June,1979
Austin, Texas
Page 9
the result of a visit to Mr. Munoz Marin last August by Monsignor Emanuelle Clarizio, Apostolic Delegate to Puerto Rico
and Papal Nuncio to the Dominican Republic. The preliminary
negociations (sic) were made by Dr. Rafael Pico, president of
the Government Development Bank. He is a [Roman] Catholic and one of the Governor's closest advisors.
Monsignor Clarizio visited the Governor at La Fortaleza
after first having talked with both Archbishop Davis and
Bishop McManus in the San Juan archepiscopal palace, a few
blocks from the Governor's official residence. After his meeting with Mr. Munoz Marin, Monsignor Clarizio said that Archbishop Davis and Bishop McManus were "fully in agreement"
that there should be better relations between the church and
the state.
Earlier in the summer, during a trip to Europe, Mr. Munoz
Marin had a 30-minute private audience with Pope John XXIII
at the Vatican.
The day after Monsignor Clarizio's announcement, Bishop
McManus, speaking at the benediction of the Hospital of the
Immaculate Conception at San German, underscored the need
for harmony between the church and the state. He said that
such harmony must rest on a mutual wish for collaboration
and "it must not be judged that either party dominates the
other. "
Despite the earlier announcement, Bishop McManus' speech
caused a stir in both government and [Roman] Catholic
circles. Many Puerto Ricans believe. that the strained relations
between the church and the Popular Democratic Party were
caused by the clash of personalities between Bishop McManus
and Mr. Munoz Marin. To add weight to this view, it was
pointed out that many of the Governor'~ advisers and closest
friends were [Roman] Catholics.
It was also noted that, although most of Puerto Rico's
900,000 registered voters were [Roman]
Catholics, only
52,000 followed the hierarchy in its call for a new political
party.
Throughout the years, Bishop McManus has repeatedly
attacked the Governor and his party, charging "immorality
and corruption" in Mr. Munoz Marin's administration.
The foregoing demonstrates that never were the ..differences
between Munoz and the island's [Roman] Catholic hierarchy
irreconcilable. On the contrary, the bishops could have made
peace with the non-intransigent Munoz at any point in the preceding 20 years, or during the campaign itself. And it is likely
that they could have negotiated whatever compromises they
wanted with the Popular political organization, too. That they
resorted instead to those flagrantly undemocratic letters might
indicate, at leat circumstantially, who their target was: not
Munoz, but Kennedy.
... AND OF COURSE OUR TOP OF THE LINE, WITH A ONE MONTH
Page 10
June, 1979
~/
LIMITED
WARRANTY
...
Austin, Texas
cose encounters
of the ha ucinatory kind
The year was 1947. Businessman
Kenneth Arnold was flying his private
plane near Mt. Rainier, Washington
when he saw a cluster of several bright,
metallic-like objects dodging around
nearby mountain peaks with "flapping, erratic movements."
Arnold
estimated their speed to be somewhere
between 1,200 and 1,500 miles per
hour. After landing at an airport
where he was met by reporters, Arnold
described these unidentified flying objects as resembling "pie plates" and
"saucers being skipped over water."
Since Kenneth Arnold's flight, the
world has become captivated
by
those unidentified flying objects, or
UFOs. A torrent of books and magazine articles has suggested that earth
is being "observed" and "monitored"
by advanced beings from other worlds,
that UFOs are (or are not) a threat,
that aliens from beyond are the original colonizers of earth, or that the
human race will be rescued from its
folly by benevolent flying saucer inhabitants.
Close Encounters of the Third
Kind, a high-budget Hollywood production, suggested government collusion in covering up contact with
space beings. The works of Erich
von Daniken, who claims that early
man was assisted by "ancient astronauts," sell in the millions. Hardly
a week passes without a report of a
UFO sighting, encounters with threefoot tall green men, or' some "unexplained" happening in the atmosphere.
So extensive is public curiosity and
belief in UFOs that the elusive saucers
cannot be overlooked as a passing fad.
Polls indicate that a high percentage of
even college students believe strongly
in flying saucers. There are television
specials on UFOs and the supernatural, speakers on the lecture circuit,
movies, and organizations popularizing the flying saucer mania. As elusive
as' UFOs are, their believers are everywhere.
It is that belief which is becoming a
part of a new superstition, a new religion. The blind obsession in flying
saucers goes hand-in-hand with the
disturbing wave of mysticism now
plaguing the Western World. Find a
Austin, Texas
by
Conrad
Goeringer
believer in astrology, god, spirits and
gurus, and the odds are you have a
victim of the UFO epidemic.
There may be intelligent life on
worlds other than our own, of course.
Such beings may have visited earth in
the past, or may be doing so now.
Both propositions are logically possible, but far less probable than most
people - including UFO enthusiasts choose to admit.
Evidence: Fact Versus Fantasy
The rock-bottom assumptions underlying the UFO epidemic are essentially religious in nature. They involve
great leaps of faith, blindness to scientific evidence (except when the
evidence can be construed as being
supportive), sloppy thought, and remarkably similar psychological disposition to that of our more traditional
Bible-thumping
adversaries.
UFOS are the celestial visions of a
new religion, the crisis-cult of 20th
century man. Biblical era prophets saw
burning bushes; the Inquisition sought
witches; and modem man now sees
flying saucers.
Entire books could and should be
written on the scientific evidence
germane to the UFO question. Unfortunately, as there are more Bibles in
print than copies of Ingersoll, so
there is an abundance of inaccurate,
distortionist
pro-UFO literature in
marked contrast to the paucity of
myth-debunking studies on the subject.
Anything can be, in principle, an
unidentified
flying object. A plane
flying at night, lost in a storm, can be
construed as a UFO. So can a weather
balloon blown off course by high-velocity atmospheric winds. UFOs are
just that - unidentified flying ob-
June, 1979
jects.
Even hardcore UFO believers admit
that the better portion of UFO sightings are misinterpretations
of visual
evidence. The Air Force investigation
of flying saucers, better known as Project Bluebook, studied 7,641 cases,
of which. nearly a third were sightings
of stars, meteors, or other planets.
563 involved satellites, and over
2,000 more were sightings of balloons
and aircraft.
There is also a variety of atmospheric phenomena
which the lay
person, including the blind UFO enthusiast, is unaware of. The atmosphere plays tricks on instruments
and human perception, as any radar
operator. or pilot knows. The atmosphere can refract light at strange
angles, and to the' untrained observer
can produce a number of illusions.
Under certain conditions, clusters of
"ball lightning" can fly about erratically, hovering over fields, houses
and railroad tracks. Power lines can
glow mysteriously in the night. Even
clouds can create problems for radar
sets. Much remains to be learned about the physics of the atmosphere,
- as scientists readily admit. This is why
there are weather balloons in the first
place.
"But," our UFO victim will insist,
"astronomers tell us that there is abundant life throughout the galaxy." So
they do. Interestingly, before astronomers were painting the grim picture
about conditions on planets here in
our solar system, it was suggested that
UFOs came from Venus or Mars. This
seems highly impossible in view of
the boiling Venusian surface and
carbon dioxide laced atmosphere, or
the inhospitable conditions on Mars.
Saturn and Jupiter are balls of
frigid, poisonous gases, and the outer
Page 11
Page 12
June, 1979
Austin, Texas
Austin, Texas
June, 1979
as mnemonic
instruments
to remind
Page 13
Page 14
June, 1979
Austin, Texas
I Connie
Perozino
Austin, Texas
June, 1979
Page 15
by Larry E. Wood
I didn't go back to the dorm this
year. It wasn't, though, because I embraced the fraternity mentality that attached a social stigma to staying there
beyond one's freshman year. In fact, I
had already stayed a year beyond that,
but I couldn't accommodate myself to
the lifestyle. There was no place to
study or to be alone.
Simmons and I used to sit down to
study together, and 30 minutes later
he'd say, "Hey, Rice, you wanna go
drink a beer?" Hell, no, I didn't want
to go drink a beer. I wanted to study.
"It'll clear up your head," he'd say.
Or he and some of his buddies would
come in during the middle of the night.
"Hey, Rice, you asleep?" Simmons
would yell in his drunken speech as he
flipped on the light.
So I moved into this place when
school started last fall. It's an upstairs
apartment in a white, two-story house
about three blocks off campus. Actually no more than a couple of spare
rooms that long ago lost their usefulness to the widowed old lady who
owns the house and has lived in it for
50 years, I guess. It's the same house
she and her husband, whom I have
come to know only through her recollections, lived in all their married life
and reared three children in.
"Now I don't want anyone up here
who's going to have wild parties or be
coming in at all hours of the night,"
Mrs. Stoner said with decision as she
Page 16
June, 1979
Austin, Texas
"How?"
"They say it was his heart."
"When?"
"Just an hour or so ago."
"I'll be home as soon as I can
make it, Mother."
I hang up the phone and turn to
Mrs. Stoner. "My father's dead." Our
eyes meet, and then I look at the
floor.
"Oh, no, Jamey! I'm so sorry. Is
there anything I can do?"
"No thanks, Mrs. Stoner. I'll just go
pack a suitcase and start back home."
"Well, if there's anything I can do,
just let me know."
I walk in a near cataleptic trance
out the door and up the creaky,
wooden stairs to my apartment where
I throw a few sets of clothes into my
suitcase without regard to their cornpatibility. Then, carrying the suitcase, I return to Mrs. Stoner's door
and knock. "Come on in, Jamey.
What can I do for you?"
"I was just wondering whether I
could use your phone to call the bus
station to see when the next bus
leaves."
"Sure. Go right ahead. Do you
want me to call for you?"
"No, that's all right, Mrs. Stoner."
The next bus going east doesn't
leave until 2:00 a.m., more than three
hours away. I bid Mrs. Stoner goodbye
once again and start aimlessly in the
direction of the campus, which is also
vaguely the direction of the bus
station.
"You're not going to walk all the
way to the bus station, are you, Jamey?" she hollers after me.
"Yes, I have plenty of time."
"But it's a long way and it's so
cold."
"I'll be all right," I say as I keep
walking.
I wander onto campus and find myself drawn to Frederick Hall which, I
spontaneously remember, was the site
of my Introduction
to Philosophy
class two years before. I stroll beside
the building and a chain reaction of
recollection jolts my mind.
It was .a day near the beginning of
the class. We had been assigned Hume's
An Inquiry Concerning Human Understanding.
"Let's have some reaction to the
section on miracles," Professor Appleby suggested.
There was an awkward silence in
the classroom, reflecting on the part
of the students a reluctance to discuss
the subject, a lack of understanding,
or the fact that most had not even
read the assignment (I suspect the
Austin, Texas
latter). The tension built a long moment, and then slowly I raised my
hand.
"Yes, Mr. Rice."
"It seems clear to me," I began,
"that what Hume is saying is that
in order for anyone to believe in miracles such as those related in the
Christian myth, one must be willing
to suspend all reasoning, for-the weight
of logical evidence in opposition to
such miracles is far heavier than that
in favor of them. In accepting such
miracles, one is accepting phenomena
reported by a small band of ignorant
people living in barbarous times who
had a self-interest in propagating their
reportage. One is accepting reports,
the veracity of which was contested
even during the time in which they
supposedly occurred and which were
not written down until years later,
and then by mere mortal men given to
error and exaggeration. One is accepting reports that, if presented today,
one would dismiss summarily as the
wild imaginings of demented minds.
All in all I would say that Hume presents a very strong argument against
the truth of the Christian miracles."
Disbelieving, distrusting eyes turned
upon me, and shocked whispers
coursed through the room. I smiled
inwardly. It gave me a smug sense of
triumph to disturb the sensibilities
of the all-American sorority girls from
the heart of the Bible Belt.
Finally some Sunday-school type
spoke up in defense of the absolute
truth of the Bible, but it was a rather
futile argument. Something to the effect that the Bible was true because it
was the Bible.
A week later I was accosted on campus by two clean-cut upper-classmen
passing out literature.
"Have you heard the good news?"
one asked as he extended a leaflet
(which I declined to reach for).
"What good news?"
"About how you can be saved."
"Saved from what?"
"From eternal damnation. From
hell."
"I don't believe in hell."
"It says'right in the Bible ... "
And so it went. My college life has
been dotted with such episodes - little confrontations of the mind with
campus evangelists who invariably resort to argumentation substantiated by
emotionalism or faith, the only weapons they possess, and thus terminate
the tete-a-tete, for I refuse to be drawn
into specious speculation and emotional shouting matches. I have become a
crusader against the crusaders.
June, 1979
HAIR
elaine stansfield
Page 18
June, 1979
Austin, Texas
ON OUR WAY
Ignatz Sahula-Dycke
"son," and all the other stupidly tinselled trivia to which fanatical religionists accord worship. They ruin
the child's mind with such tripe before it reaches the age of native reason.
Glue of Ignorance
The extent to which humankind
is being deluded in this way by theological artifice is incalculable. The
marsh of ignorance to which religionism consigns its victims will hold as
many as are persuaded to trust it.
The theologue's refrain is conscienceless, ruthless, indefatigable. He sings
it because he wants the power obtainable through its potency to perpetuate ignorance.
It takes a strong stomach to swallow the fact that in this late day a
major portion of more than two hundred million Americans remain stuck
in the glue of Nicenely cultivated ignorance about their essentiality much
as flies are caught on flypaper. Our
American way of life could forever be
the world's best, and in no small way
even better than at present, were
more of us as perspicacious as were the
patriots who in 1776, and even before,
realized that no nation would endure
that depended in its governmental conduct upon the outworn and totally
discredited trusting that some god
would watch over her and keep her
from making serious mistakes.
The patriots in that century saw
nations after nation in Europe disintegrate because its "by grace of god"
kings or emperors had but one main
objective: to exploit their subjects.
And the greatest help obtainable for
it was the cleric and his god-fable,
which; when the people swallowed
it, made the subjects soft as mush.
Our Founders did more than anyone
of that day to establish a nation to
which all the others would run a poor
second in personal freedom and opportunity given to the individual for
personal development.
In the sad lack of concerted public
opinion against religiously machinated,
but fundamentally political activities,
rests the answer to the question why
Austin, Texas
June, 1979
the religion (as changed as it has become) exists at all today, and this despite the indifference with which our
well-to-do intellectual upper crust
views silly, bumbling, religionary plotting against the people's Constitutionally established enfranchisement.
The basic reason for this lack of contra-religious consensus is attributable
to the haphazard way we educate our
young.
Education, the moral duty of which
is to saturate with factual information
all stratums of our population, certainly doesn't do so. Those of us who've
dug into the history of Christianism's
brainwashing of the masses know that
the religion has, throughout its existence, so thoroughly in childhood infected them with its lies about its
god's vengefulness as to have scared
them out of their wits. As a result,
the people meekly obey the cleric as
do cattle or sheep their herder.
This sad spectacle is impossible to
ignore in our South and Midwest, especially around Eastertime. And, mind
that this still goes on in 1979, in our
country, whose Founders believed
that precautionary measures against it,
such as the Constitution, would obviate it. Well, it's clear they expected
American intelligence would increase
in proportion to the ease with which
the people of the new nation were
for the first time in history able to
savor the heady flavor of independence. Today we must admit that the
Founders gave the clerical junta too
much leeway to mulct the public.
Strength Only In Unity
That the preceding statement is factual looms obvious when self-informed, concerned Americans must today
publish a journal such as The American Atheist to inform and arouse the
public in defense of the freedoms
thus endangered by the clerical cartel,
whose cherished aim is to arrogate
the legislative powers of Congress.
At last count, some hundreds of
separate freethinking organizations
now stand opposing the vicious activism of organized religions and the itinerant, but equally as money-hungry,
Page 19
il
Page 20
of that."
Why, one would ask, did Thoren
(referred to at times as "Mr. T")
build the only Atheist museum in the
Western Hemisphere in a religious
community where 17 church steeples
represent
the community's
strong
faith in god?"Because I wanted to," the 53year-old Atheist' replies to the of tenasked question,
Bold lettering on the front of the
museum reflects Thoren's true feelings
about building the museum:
IF YOU CANNOT
SPEAK YOUR MIND
'YOU ARE A SLAVE
"I could have built the museum
anywhere, but I happen to like this
part of Indiana," Thoren remarked.
"I can believe what I want anywhere at anytime," he said defensively.
The Thorens have earned college
degrees; his a bachelor of science
degree in business administration from
Northwestern
University, Evanston,
Ill., and Pam Thoren's is an associate
in science degree in mental health
technology from Vincennes University.
Since Atheism is highly unpopular
here in the Bible Belt, the Thorens'
lives often are lonely.
Thoren said that it is "not so bad"
being left alone because he and his
June, 1979
Austin, Texas
A\.
VIC.
FATHER,
Austin, Texas
June,1979
Page 21
.. , Page 22
.',
..
~:
June, 1979
Austin, Texas
for their skill in collecting health insurance for their supposed ailment.
Known as congressmen, they are a
significant burden on the economy.
Sad as it is to say, the disease is
thought to be incurable. Indeed, one
of its sufferers wrote, "Why is my pain
perpetual and my wound incurable,
which refuseth to be healed?" (Jeremiah 15:18).
Temporary relief of symptoms is
usually obtained by the administration of alcohol, three doses orally, in
the presence of infected, non-related
members of the opposite sex. However, when the effect of the medica-
tion wears off, the symptoms reappear in a very virulent attack. Although patients traditionally exhibit a
high willingness to undergo this treatment, addiction is risky and physicians are cautioned to weigh all factors carefully before initiating this
therapy.
Early withdrawal from facilities for
learning has been acknowledged as a
causative factor.
One researcher pointed out that
many who develop to the acute phase
do so as the result of a visit to a meeting held in a tent. As St. Paul was also
in close proximity to tents, it has been
INSIDE OUT
J. Michael Stracz nski
Austin, Texas
June, 1979
II
Page 23
..
----
-.-.,L------------------r
-..
,..
---..
---;;;E~t.~-
...... ~....~.....,-------,-----~:~-.....
".
"Kid, the next time you ask a question in church, I'll break your little arm!"
June, 1979
Page 24
~I
Austin, Texas
A JOYOUS ATHEIST
G. Richard Bozarth
MORONISM
In 1830 the book of Mormon was published, and Joseph
Smith entered into American history as the father of a new,
distinctly American religion. Mormonism 149 years later,
while small in numbers (around four million according to
Time) compared with the other major religions, is definitely
a smashing commercial success. (But, then, what religion
could fail to be a commercial success in the US of A?) Mormonism is rich, it's getting richer, it's .growing here and abroad;
thus, it draws attention to itself.
My attention was drawn to it by the Mormons I inevitably
met during my nine years in the Marine Corps. The first one
was the chaplain serving Camp Hoa Long, the base where
my unit and other were located in Vietnam. He made an
attempt .to convert me, but succeeded only in arousing
my awareness of Mormonism. With awareness came curiosity,
and tagging after curiosity was study.
My study has convinced me that Mormonism ought to be
called Moronism.
Smith was just the sort of mystic to create a new religion.
He was the son of an impoverished farmer and grew up "in
that part of upstate New York now known because of recurrent revivalistic enthusiasms as 'the burned-over district.'''
(Encyclopaedia Britannica, Macropaedia, Vol. 12, p. 442)
In such an unstable religious environment, no wonder Smith's
mind got burned as well. "In adolescence Smith was known
locally as a romantic who professed on several occasions to
know the whereabouts of buried treasure, revealed to him
through a luminous peep-stone (a kind of crystal)." (Man,
Myth, & Magic, Vol. 14, p. 1886)
Smith claimed he encountered god face to face at the age
of 14. Between 1823 and 1827 he claimed the angel Moroni
made several visitations to him and revealed to him the location of gold plates hidden in a hill near his home. (Is this
not just an elaboration of the buried treasure trick he first
sought public attention and renown with?) The angel supposedly provided him with magic spectacles to translate the
mysterious language engraved on the plates. (Here again,
the magic spectacles are no more than a new version of his
luminous peep-stone.) The result was the "golden Bible,"
the Book of Mormon, the greatest buried treasure ever claimed
to have been found by this long-time mystic trueasure hunter.
The first and most striking thing about reading the Book of
Mormon is how poorly written it is. The style is a pathetic'
imitation of the language of the King James Version Bible.
A good example is the first verse of the first chapter of the
first book (1 Nephi): "I, Nephi, having been born of goodly
parents, therefore I was taught somewhat in all the learning
of my father; and having seen many afflictions in the course
of my days, nevertheless, having been highly favored of the
lord in all my days; yea, having had a great knowledge of the
goodness and mysteries of god, therefore I make a record
of my proceedings in my days."
Austin, Texas
June, 1979
Page 25
Page 26
June, 1979
Austin, Texas
........
.......................................................
Good Evening,
This is Madalyn Murray O'Hair, American Atheist, back to
talk with you again.
Astrology is in vogue in America today. Everyone knows
the signs of the Zodiac. The word "zodiac" is derived from
earlier Greek and Latin, which means "figures," and the Zodiac is picturized for everyone with a Ram, or a Bull, or the
Lion, or the Goat. It started out to be an imaginary belt in the
heavens, usually eighteen degrees wide. It is a band which is
thought of as encircling the celestial sphere which we can see.
The band stretches eight degrees on each side of the so-called
ecliptic, which is the apparent path of the sun. The paths of all
the planets are supposed to be in this band - except Pluto.
Actually the ancients thought that there were seven heavenly bodies. They were the Sun, the Moon, Venus, Jupiter, Mars,
Mercury and Saturn. All of the stars seem to be stationary as
we look out there, but the planets move, or so it appears, in
this band around the earth. Indeed, the word "planet" is derived from Latin and Greek meaning "wanderer," or something wandering around up there. Due to the annual revolution of the earth, the Sun appears to make one complete circuit through the zodiac in one year, staying in one area about
one month. The Milky Way has always seemed to be just
there. And the Big Dipper is stationary, or one would think
so. And, the Andromeda constellation doesn't appear to move.
But the seven heavenly bodies? Ah! It seemed otherwise with
them.
The signs of the Zodiac and the constellations of the Zodiac
were originally the same, but due to the procession of the
equinoxes, each sign moves westward into the next constellation in about 2,155 years. A sign, therefore, makes a complete
circuit of the heavens in about 26,000 years. One of the most
noted astronomers and mathematicians has calculated that
Austin, Texas
Nacogdoches, Tx
June, 1979
'/
Page 27
Page 2S
June, 1979
Tuesday by Mars; Wednesday by Mercury; Thursday by Jupiter; Friday by Venus; and Saturday by Saturn. The day was
divided into twelve double hours, each hour representing the
time which the Sun spent daily in each sign of the Zodiac.
The passage of the sun through the signs of the Zodiac, beginning with its position at the beginning of spring, suggested
the division of time into years. The spring and autumn equinoxes and the summer and winter solstices further divided
the year into four seasons.
One of the greatest influences on religion has been the
cycle of the Moon, which is about 2S days. The menstrual
cycle of most women is also 2S days. Coupled with this is
the early notion of month counting. So, the Moon became
known as the Great Regulator. The gestation of women is
about 2S0 days, or ten 2S-day moon months. This period
also represents about 40 weeks according to moon calendars.
So, we see a remarkable number of 40s in all the works of
ancient people.
The number is habitually associated with periods of temptation, trial, hardship and pain for 40 something - 40 days,
40 weeks, 40 months, or 40 years. For example: there are
40 days and nights of the Deluge. There was 40 days and
nights of fasting by Moses on Mt. Sinai. Christ was in the
Wilderness for 40 days. There are 40 days between the resurrection of Christ and his final disappearance from the Earth.
There were 40 days of mourning for the death of Jacob.
There was 40 days of fasting by Elijahn on Mt. Horeb. Ezekiel
bore the iniquity of the house of Judah for 40 days.
There were 40 days of sacrifice in the old Persian Salutation
of Mithra. There were 40 nights of mourning in the Mysteries
of Persephone. There were 40 days of mourning by theBabylonians before the celebration of the festival of the Descent
of Ishtar, which corresponds to the Christian Lenten period
of 40 days from Ash Wednesday to. Easter. 40 is the number
for the punishment of sinners, says Deuteronomy (25:3).
Now, really, anyone who could possibly believe that all
of these important events for Judeo-Christianity really occurred in groups of 40 has to be just a little bit fruity. It is obvious that the magic number is worked into the stories as often
as it can be.
If we consider the number seven, things get worse. The
first seven days of the New Moon is it increasing in vigor
and power. The next seven days brings the Moon to the peak
of its power. When the Moon passes the full, the dark forces
are attacking during the seven days of the Moon's third quarter, and in the fourth quarter, the powers of darkness are in
control, and the Moon is deprived of its light.
The sacred number seven dominates the cycle of religious
observances. Every seventh day was a Sabbath and every
seventh months was a sacred month. Every seventh year was
a Sabbatical year. Seven times seven was the year of Jubilee.
The feast of the Passoverwith the feast of unleavened bread
began 14 days (which is two times seven) after the beginning
of the month and lasted seven days. The feast of the Pentecost
was seven times seven days after the feast of the Passover.
- The 7th month was marked by (1) the feast of Trumpets on
the first day, (2) the feast of Atonement on the tenth day, and
(3) the feast of the Tabernacles from the 15th to the 21st day.
The days of the Holy Convocation were seven in number: two
at the Passover, one at the day of Atonement, one at the feast
of Trumpets, one at the day of Atonement, one at the feast
of Tabernacles, and one on the day following the eighth day.
Doesn't Mean A Thing
From the beginning of history, changes of the moon were
believed to have a decisive influence on all existence and the
number seven was deemed the most powerful of magic num(continued on p. 30)
Austin, Texas
A Baptismal Encounter
~ R11J
The two young men walked at a
brisk enough pace to give each a pain
in the ribs from newly ingested food as
they headed down the cracked suburban sidewalk leading them to utopic
"downtown" where fun, excitement
and adventure on the high seas seemingly awaited them. They allowed the
early evening sun to grow orange unnoticed, paying more attention to
avoiding tripping on a red wagon, "Big
Red," or other such small transportation devices for children ages six to
ten.
From a paneled station wagon
emerged a thin, neatly groomed young
woman in a knee-length print dress
who firmly grasped a small, black
book and several different stacks of
multi-colored
pamphlets.
She approached the young men in a sure, optimistic stride.
"Hi, I'm Patty," she announced.
"William. "
"Douglas," they responded cautiously.
"Do you mind if I ask you a question, William?" she asked in a rhetorical tone.
"Go right ahead."
"When was the last time you spoke
to Jesus?"
"Jesus who?"
"Jesus Christ!"
"Sorry, did Istep on your foot?"
"No, I mean Jesus Christ ... lord,
our god."
"Urn, let me see, uh ... a while I
guess."
"Have you ever felt a need to let
him into your heart?"
"Urn, no ... maybe ... not on a
conscious level, anyway."
"Then you accept the fact that
you exist with an incomplete soul?"
"I dunno. Where are you from
Patty?"
"Pittsburgh. Do you accept the fact
that you exist with an incomplete
soul?"
"I dunno. Who are you anyway?"
"Patty. Do you accept Jesus as your
personal savior?"
"I dunno. Why are you bothering
us?"
"Bothering you? Don't you realize
that I'M trying to save your soul?"
Austin, Texas
by Richard Lee
Douglas snickered at the cliche as
William forced a smile and tried to
excuse them, "We've really got to be
"
June, 1979
~R
It
Page 29
RADIO SERIES
Page 30
June, 1979
Austin, Texas
THE
OBEDI ENT BETRAYER
is a lie!
VOICE
So shall it be!
JUDAS
The world forever shall utter Judas'
by Paul Eldridge
That Judas did betray his loyal friend No thief, no patricide, but vaunting say:
"Thank God, I've never done what Judas did!"
VOICE OF GOD
arise!
VOICE
It shall be so!
JUDAS
JUDAS
VOICE
VOICE
It must be done!
A kiss.
JUDAS
JUDAS
A kiss - that sweetest symbol
creature
robin
hiss,
jealous, smiting
badge?
VOICE
I am the God of Vengeance!
JUDAS
Vengeance on the innocent and true?
Because the world is vile, must virtue pay?
VOICE
VOICE
JUDAS
Who would not say -" 'Tis just, 'tis good, 'tis r!.~ht?"
'Tis when the good are scourged that mankind, startled,
Despairing shouts: "0 Lord, we sinners are!"
0 Lord?
my love?
VOICE
'Tis love that must be sacrificed.
VOICE
That evil shall be punished,
Because the weaker,
JUDAS
God, be merciful!
JUDAS
Might I but strike his heart and kill outright,
Austin, Texas
love
be?
It is my will!
of human
brother,
Why choosest
name
That friendship
VOICE
I cannot
and Created.
JUDAS
be no more! 0 Love, 0 Friendship
Wither - for the God of Mankind wills you not!
o Virtue,
June, 1979
Page 31
VOICE
NaY,notso0, let me hang upon the cross, 0 Lord,
0, let me die a hundred deaths ...
JUDAS
Bloom Vice and Lie - his favorites!
VOICE
VOICE
Nay, Judas, thou art wrong!
There is no good nor ill, but what appears to manThere is but Law and Fate -
JUDAS
Art thou God or the Devil?
JUDAS
o senseless
I am both.
JUDAS
VOICE
(laughing ironcially)
VOICE
I am all. I am I!
VOICE
(thundering) Hang thyself,
It shall be done.
It is the Law.
I curse thee, 0 Lord!
Hang thyself!
Hang thvself!
ATHEIST
LOVE SONG
AN APPURTENANCE
I never laughed at your padded bra,
Though it represents the same concept
As the weave-job that sits upon my head;
My last dollar on that I'd bet.
Joseph J. Doyle
Gerald Tholen
Page 32
June, 1979
II
Austin, Texas
The
Atheist's
Approaeh
toDeath l
by
GREGORY M. Fahy Ph.D.
The Christian religion is a religion
of death. Its basis revolves around the
death of its primary figurehead; its
minions have generously distributed
death to those who do not believe its
tenets; and its main purpose is to affect the fate of people after they die.
The real rewards and the real penalties offered by the religion can come
only after its adherents die.
Death is as indispensable to Christianity as oxygen is indispensable to
human life. This is particularly true
when one considers that behind all
of the shams, at the very root of most
religions, one will find the natural,
human fear of death. The most important purpose of religion is to permit people to hide from the reality of
death by pretending that they are really immortal after all. All they have to
do is obey - and a heavenly life will
be theirs.
In view of the stench of death that
pervades the concept of religion, it is
disturbing to read words friendly to
death in the articles of authors writing
for the American Atheist magazine.
Death is the friend of madness; it
is not the friend of Atheists. Atheist
writers have made a mistake. Asking
people to happily die is incompatible
with telling them to happily live.
If life is good, death is bad. Every
individual knows that instinctively.
Austin, Texas
June, 1979
Page 33
~.
"God" has performed another miracle! No - he hasn't anewspaper. Unfortunately, the flow stopped just before the
bolished poverty or war or cancer or hunger or taxes or anynewsperson arrived, so no one but the Seymores have seen it
bleed. Nevertheless, the paper had a medical technician check
thing worthwhile. This time he displayed his vast omnipoout the coagulating goo. Sure enough, it was blood!
tence by causing a small picture of JC encased in plastic to
Naturally, believers in the colossal, history-changing hapbleed.
Or so claim the members of the Willie May Seymore family pening are not in short supply. After over 160 people had
come to view the cosmic occurrence, one family member
of Roswell, New Mexico, who are the latest of a long succesboasted, "People were falling on their knees, praying and
sion of obscure people who have discovered that a "divine
crying. We haven't anyone leave who was a skeptic." Of
miracle" is a quick path to public attention and mention in
course, those who make the pilgrimage to the newest holy
the newspapers.
shrine aren't prone to be skeptics.
The tiny picture was stuck in the corner of a larger picThe Seymore family, who seem to be pleased to be the
ture. Then one day "the blood was running from the picture
- object of so much divine and public attention, are certain
just as if I had cut my finger," Mrs. Seymore claimed with
the bleeding picture is only god warming up for a really
all due reverence.
big miracle. Theological speculation on this next miracle
The family first called, the local priest, but he refused to
is hot and divided. Some believe god will cause the fragments
even have a look at the latest demonstration of god's all-powof Skylab to spell out "Jesus Saves" at the point of impact.
erfulness. Some observers speculate even the Catholic Church
Others are certain the next miracle will be to make Jimmy
is getting tired of their god performing wonders using pizzas,
Carter a competent president.
potatoes, shoes, water stains, and now a tiny picture. Such
A small faction, though, noting the recent list of less-thanpicayune stunts are seen as demeaning to the glory that ought
prestigious displays of divine mightiness, sourly expect the
to be god's. Inside sources say the Church is trying to get god
to do something really god-like, such as having the Earth swal- next miracle to be no more than the face of JC formed by
low up the American Atheist Center.
pigeon droppings on some saint's statue.
.
Spurned by the Church, the Seymores' called the local
June, 1979
Page 34
Austin, Texas
.< ....
".
.: .....
.--. - ..":-.'"
...:'..-
ATHEISM
& LIBERALISM
Conceptual
definitions tend to accumulate meanings, with
the passage of time, that are irrelevant to the original use of
the word. For example, the word "Atheism" springs from two
Greek words, one meaning "without" and the other being the
word for god. Thus, "a" plus "theism" equals "without god."
Yet the seventh edition of Webster's New Collegiate Dictionary,
while giving the true definition, also shows Atheism to mean
"ungodliness, wickedness." The definition of the word has
grown from its linguistic origins to a full-blown set of mental
associations like a tree springing from a seed.
Likewise, current ideas of liberalism and conservatism, particularly in America, are frequently associated with ideas
having nothing to do with the proper definition. Liberalism
is and always has been an attitude not bound by authoritarianism, orthodoxy and traditional forms. In opposition is the
conservative attitude which prefers the stability offered
through existing forms. Reasonable persons might debate the
relative merits of the two attitudes, but the definitions remain
despite the torrents of language use and misuse.
Adhering strictly to the true definitions, it becomes clear
that a person who is an Atheist might well also be a liberal.
Austin, Texas
..... .
-:;-.=-":.,:.. -.'
-~ .:
:... -"
...
"
-0"
f" .:.
_.
.;-
-.,:
~.
:"
~ -, .~,.
by TEMPLE PAYSSE
Whatever else might be said of a god concept, it must be said
that the belief itself is the final example of authoritarianism,
orthodoxy and traditional form. By definition, the conservative individual who is rejecting any possibility of the existence
of a deity is substituting some other form as his authority and
in contemporary conservative thought, the new authority lies
in the individual himself.
As the Humanist errs in believing that divinity lies in the
human race, so the conservative errs in believing that divinity
- that is, supreme and unique goodness -lies in himself personally. He rejects the reciprocal demands and obligations of
society with the same fervor that he rejects the demands and
obligations implied in a belief in god. And he does so in favor
of what he conceives to be an unfettered personal liberty. He
may refer to a philosophical authority such as Objectivism or
Logical Positivism. Or he might accept the anti-philosophical
egotism of Existentialism.
In the former, he will see himself as the colossus bestriding the world. In the latter, he will see himself as the agent
responsible for the world. Ne!' her of these conservative
rationalizations are realistic. .!ley are what the idea of god
was to Alfred North Whitehead, an abstract necessity to complete an intellectual construct. The conservative bears a burden in avoiding being seen as childish and self-indulgent because of his excessive reliance upon his own instincts. The
conservative Atheist bears a double burden in avoiding his
tendencies to make himself god in the absence of the traditional deity.
June, 1979
.'
Page 35
Page 36
June, 1979
Austin, Texas
Austin, Texas
June, 1979
Page 37
Page 38
June, 1979
soning was that at the instant that a foot is thrust into a river,
the river changes. It is perpetually changing and never the
same. To describe a phenomenon that is never the same, concepts such as emergence, dynamism and context have been devised. And if a river can only be described by means of such
abstractions, then surely the larger nature of which the river
is a part must clearly be described in the same terms amplified.
But the implications of the concepts presents problems to
minds that are oriented to primacies. Primacies may be a god,
the individual, reason and/or empiricism, or many other sacalled realities that assume a position in a mental association
of an individual or group of individuals when that position becomes so elevated as to make all other considerations unworthy.
Atheism disputes the belief and the authority of any
imagined divine being. Liberal Atheism disputes any idea
whieh sUQstii~tes ene primacy for another, i.e., the substitution of man 1i0rgod in the pantheon. Man, along with all of
his attributes of intelligence, altruism and wisdom, is not the
most important part of the universe. In the long run, he might
eventually be seen to have been entirely unimportant.
If there is any natural order in the affairs of men, it does
not derive from human governance any more than it does from
divine governance. The apparent order, the predictability that
we rely on in nature, is just so because of the dynamic emergence and continually shifting context of nature. It is as if the
infant human learns the relational processes that affect him in
his dependency and then grows to adulthood and buries his
knowledge ofreality. For, in truth, the human kind is as-dependent upon the unknowns of the universe as the child is
upon the unknowns of parental behavior. Man is no god nor
is any of his characteristics. Nature is no god nor is any of
its apparent characteristics. There is no god whatsoever.
Atheists are no different from any other of the many types
of our kind. We need to be reminded that an unexamined
idea, like the unexamined life, is worthless.
The genius of Thomas Jefferson will be the court of last
appeal in the case of this essay. The beginning phrase of the
Declaration of Independence is, "When, in the course of human events, it becomes necessary ... " These few and simple
words embody the validity of emergence, dynamism and context. The adverb "when" broadly implies the emergent nature
of the statement. It becomes apparent with the use of the
word that there have been antecedents. Now, there is emerging a new reality from what has gone before.
"In the course of human events" states the dynamic
character of the reality. Inside the course of human events is
a force composed of probabilities, random occurrences, and
conflicting purposes which have now moved to this point of
action. The significance lies in the existence of the internal
force, the dynamic quality exerting pressure from within
the course of human events. The contextual nature becomes
clear in the phrase "it becomes necessary." Necessity only
arises from context. In the absence of an emerged context,
necessity is inconceivable.
Liberalism, like genuine Atheism, discards the vestiges
of early human developmental needs. The race is in the
process of self-realization. The conservative attitude, whether
Atheist or not, serves no useful purpose in its insistence on
priorities, primacies and exclusions. Along with the belief and
a faith in a god, priorities, primacies and exclusions must
also be discarded.
Reality is one piece. Humanity is a part of the piece.
The individual is a piece of the piece. All other abstractions,
however noble,are smaller pieces of another piece. The liberal
views reality collectively, universally. What could be more
truly Atheist?
Austin, Texas
-,
(continued from p. 17)
the Bible.
The evangelists of the small town
became increasingly persistent and my
father correspondingly less patient after that initial incident. It was a Saturday afternoon after we'd lived there
about four months that his mounting
irritation at their perseverance solidified itself into a statement of disbelief, defiant of their doctrine and
impervious to their arguments.
"Here come some more of those
church people," I recall him saying as
he noticed them pull into the driveway. "What does it take to get those
people to leave you alone?"
My father answered their knock
at the door seconds later. There was
an exchange of greetings, and then a
mumbled transmission from the evangelists, which I, sitting on the couch
in the living room, could only assume
was some sort of invitation to church
or offer of salvation. What my father
answered, however, I heard clearly and
remember well. "No, thank you," he
said. "I'm an Atheist."
"But ... " one of the young men
stuttered, obviously trying to think of
a rejoinder to this unexpected declaration.
"Good day, gentlemen," my father
said as he closed the door in their faces.
It was after that episode that my
sense of difference grew acute. Other
children in the community began noticeably to avoid my sister and me.
Adults whispered their sympathies
as we would pass their way. It was toward my parents, however, and only
","ft\ \nll1
~~,'\
I~
'l
Austin, Texas
June, 1979'
Page 39
OR EVEN POETRY
by Angeline Bennett
Edgar Allen Poe, though an excellent poet, was a mystic
who wrote the poetic principle was the poet's endeavor to capture in this life some fragment of the glories of the heaven of
the next life. This means, if Poe is right, that Atheists could
not be poets.
Angeline Bennett evidently was unaware of this, because
her latest collection of poetry Or Even Poetry proves beautifully that Atheism and poetry are extremely compatible.
Having been in love with words since her mother taught
her to read at age five, American Atheist Angeline Bennett,
62, has been writing poetry since she was in high school.
Her first poem was published in 1944, and she has contributed
to a variety of publications ever since.
Not limited in literary talent, Bennett is currently working
on articles and short stories - as well as writing letters to the
editor of her local newspaper to keep the religious community
"on its toes" and its hackles raised.
Bennett, a Northwest native, lives in Tacoma, Washington.
She is a mother, grandmother and great-grandmother. She
says her passions are travel, early American furniture, and
anything pink. She prides herself on the fact that she has all
her own teeth.
In Or Even Poetry, the author of It Could Be Verse displays a sharp wit, a merry humor, a humane social conscience,
and always the intense emotions that all poets share in common. For those who like to spice their reading with verse,
this is a book to satisfy them fully. For those who have been
tempted to enter the world of poety, this book is an introduction to that world likely to make them permanent residents.
$3.00/copy
From OR EVEN POETRY:
MENTAL CASTE
Where
Where
Where
Where
What
What
What
What
is my level of concept
is my role in the play
is my station on stage
are the words I must say?
Where
Where
Where,
Where
Page 40
is my mental
am I destined
on a scale of
in the hell do
June, 1979
position
to sit
one to ten,
I fit?
Austin, Texas
f~lElElDO
Of lHlE -M~
There
is something
new
in the United
maintains an American Atheist Center of distinction, introduces into the nation's airways the
American Atheist Radio Series, litigates for
Atheists' civil liberties, maintains an Atheist
speakers' bureau across the nation and, gener-
States:
an organization
aration
option
free-
from religion
AMERICAN
most
ATHEISTS,
of the United
comraderie
national
;~~~
with chapters
States, provides
of other Atheists,
convention,
ideas.
Come,
Membership
(couple)
informs
broaden
your
fee of $15/year
brings
you
horizon
with
us.
(single), $25/year
monthly
newsletter
you the
holds an annual
you of current
~.~.
membership
in.
- big
to preserve as an
freedom:
Atheism
Newsletter,
!I
NOTE:
ATHEIST
Subscription
to the AMERICAN
magazine does not include mem-
o
~
4-J
.,
ro
Q)
IJl
""0
ro
(')
Q)
r-!'
>
o
lJ
~
()Q
P.J
Q)
4-J
ro
..!:
IJl
r-!'
P.J
0-
4-J
4-J
Q)
Q.
4-J
ro
superstition
ro
()Q
,::::J
bulwark
Blasphemy is the
of religious prejudice.
Blasphemy is
Q)
""0
....
7
r-!'
(J)
Q.
o
.,
0-
ro
ro
...D.
.,
>-
o
-+--.
Robert G. Ingersoll
Blasphemy Trial of C. B. Reynolds, 1887
~
()Q
r-!'
ro
Q)
-+--.
.,
Q.
..!:
ro
ro
ro
><
ro
.,
4-J
(')
o
Q)
Q.
Q)
IJl
ro
4-J
r-!'
..!:
M
~------------------------------------------
__ ----------~
ro
.,
ro
s.,
'.'