Dinosaurs are a headache for biblical literalists. Since religion has no rational basis, you have to build your base of believers by indoctrinating children at a young age. And because children are fascinated by dinosaurs and can’t seem to get enough of them, you need to work them into the story somehow. The fact that dinosaurs existed at one time and are now extinct is an unquestioned fact and must be faced. The catch is that dinosaurs are not mentioned in the Bible. It is no good for creationist adults to deny their existence the way they deny other inconvenient scientific facts because even the most trusting and naïve child is going to balk at such a counterfactual statement.
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In his regular New York Times column, David Brooks trots out his usual banalities, this time about how without god we cannot have a timeless morality.

That’s because people are not gods. No matter how special some individuals may think they are, they don’t have the ability to understand the world on their own, establish rules of good conduct on their own, impose the highest standards of conduct on their own, or avoid the temptations of laziness on their own.
…
Rigorous theology helps people avoid mindless conformity. Without timeless rules, we all have a tendency to be swept up in the temper of the moment. But tough-minded theologies are countercultural. They insist on principles and practices that provide an antidote to mere fashion.

How can people write such nonsense? Does he really think that how we understand what the Bible says about morality has not changed from Biblical times?

The book The Christian Delusion edited by John W. Loftus has a chapter titled Yahweh is a Moral Monster by Hector Avalos that lists the horrendous morality that is found in the Bible. (The essay is largely a refutation of a defense of god offered by Christian apologist Paul Copan in an essay titled Is Yahweh a Moral Monster? The New Atheists and Old Testament Ethics that can be read here. )

In his chapter, Avalos ends (p. 232) with a section titled Atheism’s Morality that is worth quoting at length:

Copan fundamentally misunderstands the New Atheism insofar as he believes that it cannot provide a sound moral ground for its judgments. For a Christian apologist to think he or she has triumphed by pointing out the moral relativism of the New Atheism is to miss the entire point. As an atheist, I don’t deny that I am a moral relativist. Rather, my aim is to expose the fact that Christians are also moral relativists. Indeed, when it comes to ethics, there are only two types of people in this world:

1. Those who admit they are moral relativists; and
2. Those who do not admit they are moral relativists.

Copan fails because he cannot admit that he is a moral relativist, and he thinks that God will solve the problem of moral relativism. But having a God in a moral system only creates a tautology. All we end up saying is: “X is bad because X is bad.” Thus, if we say that we believe in God, and he says idolatry is evil, then that is a tautology: “God says idolatry is bad and so idolatry is bad because God says it is bad.” Or we end up using this tautology: “Whatever God says is good because whatever God says is good.”

As Kai Nielsen deftly argues, human beings are always the ultimate judges of morality even if we believe in God. After all, the very judgment that God is good is a human judgment. The judgment that what God commands is good is also a human judgment. So Christians are not doing anything different except mystifying and complicating morality. Christians are simply projecting what they call “good” onto a supernatural being. They offer us no evidence that their notion of good comes from outside of themselves [My italics]. And that is where the danger lies. Basing a moral system on unverifiable supernatural beings only creates more violence and endangers our species. I have already discussed this at length in my book, Fighting Words: The Origins of Religious Violence.

Copan cites Dinesh D’Souza who repeats the oft-cited anecdote that atheists have killed more people than religionists. Again, this is based on the false idea that Nazis were atheistic Darwinists, and that Stalinist genocide was due to atheism rather than to forced collectivism (something I discuss in detail in chapter 14 of this book). Speaking only for myself here, I can say that atheism offers a much better way to construct moral rules. We can construct them on the basis of verifiable common interests, known causes, and known consequences. There is an ironclad difference between secular and faith-based morality, and we can illustrate it very simply with these propositions:

A. I have to kill person X because Allah said so.
B. I have to kill person X because he is pointing a gun at me.

In case A, we commit violence on the basis of unverifiable premises. In case B, we might commit violence on the basis of verifiable premises (I can verify a gun exists, and that it is pointed at me). If I am going to kill or be killed, I want it to be for a reason that I can verify to be true. If the word “moral” describes the set of practices that accord with our values, and if our highest value is life, then it is always immoral to trade real human lives for something that does not exist or cannot be verified to exist.

What does not exist has no value relative to what does exist. What cannot be proven to exist should never be placed above what does exist. If we value life, then you should never trade something that exists, especially life, for something that does not exist or cannot be proven to exist. That is why it would always be immoral to ever take a life based on faith claims. It is that simple.

Avalos captures quite succinctly my views on this topic. I am a moral relativist because I simply cannot see how a moral framework can be constructed that is independent of human input and judgments. The reason that Brooks thinks the rules are timeless is because a human being told him that one particular holy book’s rules (out of the many holy books with their own rules) are given by a god and are thus timeless. He chose (or was indoctrinated) to believe that claim. How is that not a product of human judgment?

If a god were to suddenly appear to me, even then I would not unhesitatingly accept those moral commands. If this god said, for example, that I should murder my children (as the Bible says he told Abraham to do with his son Isaac) or indeed that I should murder anyone at all, I simply would not do it and I am confident that these days most people would do the same. None but the most fanatical god believers would comply and we would consider such people to be either insane or moral monsters.

If a god issued commands that we now consider immoral, he/she/it would face a revolt on his hands because all thinking people are, in the end, moral relativists and reject moral commands that are not congruent with their own moral sensibilities or based on agreed-upon humane principles.

Jonathan Turley writes about legislators in Kyrgyzstan who sacrificed seven sheep in order to get rid of evil spirits in the parliamentary chamber and about chickens that are sacrificed as part of the Jewish Kapparot ritual.

He ends his post by saying “What is astonishing is that some nations remain in the control of such superstitious throwbacks.” I couldn’t tell if he had his tongue in cheek because, apart from details like animal sacrifice, how is this more of a superstitious throwback than Congress starting its day with a prayer or priests blessing houses and the like?

Texas is experiencing a drought and so the governor has decided to proclaim “the three-day period from Friday, April 22, 2011, to Sunday, April 24, 2011, as Days of Prayer for Rain in the State of Texas. I urge Texans of all faiths and traditions to offer prayers on that day for the healing of our land, the rebuilding of our communities and the restoration of our normal way of life.”

Since no time frame is specified for when the rain should fall, such prayers are bound to be answered, at which point everyone can thank god for his mercy and blessings.

Next, people in Texas are asked to pray for the sun to rise tomorrow.

(Via Pharyngula.)

The latest issue of Time magazine has as its cover story the question “What if there’s no hell?” which focuses on a 40-year old evangelical preacher named Rob Bell who is head of a megachurch in Michigan called Mars Hill Bible Church that boasts 7,000 members attending its services each Sunday. He is described as a ‘rock star’ in the evangelical movement and has just published a book titled Love Wins: A Book About Heaven, Hell, and the Fate of Every Person Who Ever Lived that is causing consternation in evangelical circles by arguing that hell may not exist and that heaven may be open to everyone, not just those who accept Jesus as their personal lord and savior, the usual standard for admission among evangelicals.
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Michele Bachman recently said that back in 2003 when she was a Minnesota state senator and heard that the Massachusetts Supreme Court had ruled that bans on same-sex marriages were unconstitutional, she prayed to her god asking what she should do and her god told her to introduce an amendment in the state legislature defining marriage as a union between one man and one woman.

But for some inexplicable reason, after telling her this her god did not use his omnipotency to get enough other legislators to support the measure and it failed, showing once again that her god is such a tease. Either that or he is simply disorganized and lacks follow through. As Woody Allen once said, “If it turns out that there is a God, I don’t think that he’s evil. But the worst that you can say about him is that basically he’s an underachiever.”

Where do our morals come from? Primatologist Frans de Waal has a fascinating article titled Morals Without God? where he poses the questions: Can we envision a world without God? Would this world be good? The article is long but well worth reading and here I will outline his main thesis.

He begins by saying that evolution poses a direct challenge to the idea of a god-given morality, which is why so many religious people react negatively to it.

Don’t think for one moment that the current battle lines between biology and fundamentalist Christianity turn around evidence. One has to be pretty immune to data to doubt evolution, which is why books and documentaries aimed at convincing the skeptics are a waste of effort. They are helpful for those prepared to listen, but fail to reach their target audience. The debate is less about the truth than about how to handle it. For those who believe that morality comes straight from God the creator, acceptance of evolution would open a moral abyss.

Like me, de Waal finds quite repellant (and counter to the evidence) the idea that we can only have morality if there is a god.
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The idea that there is an objective morality founders on the fact that our moral standards have changed dramatically over time. An objective god-given morality is one that presumably should be both universal and unchanging with time since god is presumably omnipresent and unchanging. And yet that is obviously at odds with history, where most moral judgments have varied from place to place and over time. Many of the most appallingly evil actions are condoned and even encouraged in religious texts as coming from god, though such actions are now disowned. If there is an objective morality, why was it not obvious to people before and why were there different standards for different communities?

What we do see, though, is a pleasing convergence in moral standards as time goes by, even though we still have far to go. This is almost entirely due to cultural awareness spreading. In just a couple of centuries we have decided that slavery is evil and that discrimination on the basis of gender, sexual preference, disability, race and ethnicity, and age is wrong. We no longer tolerate human sacrifices or child labor. We find torture abhorrent, which forces governments that still practice it to do it in secret or resort to euphemisms to hide their shame. We are less tolerant of wanton cruelty to animals, though we still eat them. Except for a few countries like Saudi Arabia, we no longer punish people for offences by amputating limbs or stoning or beheading.

These recent advances in our moral sensibilities are largely or entirely cultural developments that had nothing to do with god. In fact, they are counter to god’s supposed commands since many of these cruel practices originate in the allegedly holy books and are supposed to be god’s recommended policies. The importance of culture in advancing the idea of what is good is tremendous. We have made great strides in this area without appealing to god so those who argue that without god we would be morally worse off are fighting a losing battle.

This excellent video clip from QualiaSoup will give you, in less than ten minutes, all the arguments you need to debate anyone who claims that morality can only come from god.

The argument is summarized in the slide at the 8:10 minute mark where he says:

• NO ONE can claim to KNOW that any god exists
• Even if god does exist:
  • NO evidence there is only one god
  • NO evidence it is a personal god
  • NO evidence its nature is perfect
• NO reliable source of divine values
• NO consistent morality among theists
• VIOLENT moral disagreement among theists
• NO objective method for deciding whose interpretation of divine values is correct

NO CONSISTENT INFALLBLE THEISTIC MORALITY

I find the idea that we can only have morality because of religion quite repellent. What does it say about someone that the only reason they don’t murder, rape, or steal is because they think god will punish them?

In this video clip, Edward Current imagines what would happen if god disappeared.

The idea that we need a god in order to arrive at moral principles on which to base our lives and societies seems to me to be so self-evidently absurd that I really cannot take seriously anyone who advocates it.

Yes.

It is a simple answer to a simple question. It should be quite self-evident to anyone. And yet, religious people manage to get some atheists to actually debate it. P. Z. Myers has posted all the YouTube links to a recent debate between Sam Harris and theologian William Lane Craig on the topic “Does Good Come From God?” I watched about half of it and although it was mildly interesting, I tuned out because I have little patience for discussions based on unexamined and unsubstantiated premises.

Craig was trying to make the case that without a god, there can be no objective morality or standards for what is good. My response to that argument is “So what?” What makes people think that the universe ought to have objective morality? All these discussions about how there must be a god because without a god people would go berserk and murder everyone else and life would be awful and not worth living seems to me to be missing the point. We cannot will god into existence just because we can’t bear the thought of life without god.

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In the American Christian religious landscape one finds Catholics, mainline Protestant religious denominations, and the rest that one can describe as evangelicals and fundamentalists. While the Catholics form a distinct group, there is a great deal of overlap between the other three categories and it is not often easy to see what distinguishes them. In particular, people tend to use the words fundamentalists and evangelicals interchangeably.

John Green of the University of Akron describes four cardinal beliefs of evangelicals that distinguishes them from mainline Protestants:

One belief is that the Bible is inerrant. It was without error in all of its claims about the nature of the world and the nature of God. A second belief is that the only way to salvation is through belief in Jesus Christ. A third belief, and one that is most well known, is the idea that individuals must accept salvation for themselves. They must become converted. Sometimes that’s referred to as a born-again experience, sometimes a little different language. Then the fourth cardinal belief of evangelicals is the need to proselytize, or in their case, to spread the evangel, to evangelize.

Now different members of the evangelical community have slightly different takes on those four cardinal beliefs. But what distinguishes the evangelicals from other Protestants and other Christians is these four central beliefs that set them apart.

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