Текст книги "The god delusion"

Автор книги: Richard Dawkins

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PHYSICAL AND MENTAL ABUSE

Priestly abuse of children is nowadays taken to mean sexual abuse, and I feel obliged, at the outset, to get the whole matter of sexual abuse into proportion and out of the way. Others have noted that we live in a time of hysteria about pedophilia, a mob psychology that calls to mind the Salem witch-hunts of 1692. In July 2000 the News of the World, widely acclaimed in the face of stiff competition as Britain's most disgusting newspaper, organized a 'name and shame' campaign, barely stopping short of inciting vigilantes to take direct violent action against pedophiles. The house of a hospital pediatrician was attacked by zealots unacquainted with the difference between a pediatrician and a pedophile.¹³⁶ The mob hysteria over pedophiles has reached epidemic proportions and driven parents to panic. Today's Just Williams, today's Huck Finns, today's Swallows and Amazons are deprived of the freedom to roam that was one of the delights of childhood in earlier times (when the actual, as opposed to perceived, risk of molestation was probably no less).

In fairness to the News of the World, at the time of its campaign passions had been aroused by a truly horrifying murder, sexually motivated, of an eight-year-old girl kidnapped in Sussex. Nevertheless, it is clearly unjust to visit upon all pedophiles a vengeance appropriate to the tiny minority who are also murderers. All three of the boarding schools I attended employed teachers whose affection for small boys overstepped the bounds of propriety. That was indeed reprehensible. Nevertheless if, fifty years on, they had been hounded by vigilantes or lawyers as no better than child murderers, I should have felt obliged to come to their defence, even as the victim of one of them (an embarrassing but otherwise harmless experience).

The Roman Catholic Church has borne a heavy share of such retrospective opprobrium. For all sorts of reasons I dislike the Roman Catholic Church. But I dislike unfairness even more, and I can't help wondering whether this one institution has been unfairly demonized over the issue, especially in Ireland and America. I suppose some additional public resentment flows from the hypocrisy of priests whose professional life is largely devoted to arousing guilt about 'sin'. Then there is the abuse of trust by a figure in authority, whom the child has been trained from the cradle to revere. Such additional resentments should make us all the more careful not to rush to judgement. We should be aware of the remarkable power of the mind to concoct false memories, especially when abetted by unscrupulous therapists and mercenary lawyers. The psychologist Elizabeth Loftus has shown great courage, in the face of spiteful vested interests, in demonstrating how easy it is for people to concoct memories that are entirely false but which seem, to the victim, every bit as real as true memories.¹³⁷ This is so counter-intuitive that juries are easily swayed by sincere but false testimony from witnesses.

In the particular case of Ireland, even without the sexual abuse, the brutality of the Christian Brothers,¹³⁸ responsible for the education of a significant proportion of the male population of the country, is legendary. And the same could be said of the often sadistically cruel nuns who ran many of Ireland's girls' schools. The infamous Magdalene Asylums, subject of Peter Mullan's film The Magdalene Sisters, continued in existence until as late as 1996. Forty years on, it is harder to get redress for floggings than for sexual fondlings, and there is no shortage of lawyers actively soliciting custom from victims who might not otherwise have raked over the distant past. There's gold in them thar long-gone fumbles in the vestry – some of them, indeed, so long gone that the alleged offender is likely to be dead and unable to present his side of the story. The Catholic Church worldwide has paid out more than a billion dollars in compensation.¹³⁹ You might almost sympathize with them, until you remember where their money came from in the first place.

Once, in the question time after a lecture in Dublin, I was asked what I thought about the widely publicized cases of sexual abuse by Catholic priests in Ireland. I replied that, horrible as sexual abuse no doubt was, the damage was arguably less than the long-term psychological damage inflicted by bringing the child up Catholic in the first place. It was an off-the-cuff remark made in the heat of the moment, and I was surprised that it earned a round of enthusiastic applause from that Irish audience (composed, admittedly, of Dublin intellectuals and presumably not representative of the country at large). But I was reminded of the incident later when I received a letter from an American woman in her forties who had been brought up Roman Catholic. At the age of seven, she told me, two unpleasant things had happened to her. She was sexually abused by her parish priest in his car. And, around the same time, a little schoolfriend of hers, who had tragically died, went to hell because she was a Protestant. Or so my correspondent had been led to believe by the then official doctrine of her parents' church. Her view as a mature adult was that, of these two examples of Roman Catholic child abuse, the one physical and the other mental, the second was by far the worst. She wrote:

Being fondled by the priest simply left the impression (from the mind of a 7 year old) as 'lucky' while the memory of my friend going to hell was one of cold, immeasurable fear. I never lost sleep because of the priest – but I spent many a night being terrified that the people I loved would go to Hell. It gave me nightmares.

Admittedly, the sexual fondling she suffered in the priest's car was relatively mild compared with, say, the pain and disgust of a sodomized altar boy. And nowadays the Catholic Church is said not to make so much of hell as it once did. But the example shows that it is at least possible for psychological abuse of children to outclass physical. It is said that Alfred Hitchcock, the great cinematic specialist in the art of frightening people, was once driving through Switzerland when he suddenly pointed out of the car window and said, 'That is the most frightening sight I have ever seen.' It was a priest in conversation with a little boy, his hand on the boy's shoulder. Hitchcock leaned out of the car window and shouted, 'Run, little boy! Run for your life!'

'Sticks and stones may break my bones, but words can never hurt me.' The adage is true as long as you don't really believe the words. But if your whole upbringing, and everything you have ever been told by parents, teachers and priests, has led you to believe, really believe, utterly and completely, that sinners burn in hell (or some other obnoxious article of doctrine such as that a woman is the property of her husband), it is entirely plausible that words could have a more long-lasting and damaging effect than deeds. I am persuaded that the phrase 'child abuse' is no exaggeration when used to describe what teachers and priests are doing to children whom they encourage to believe in something like the punishment of unshriven mortal sins in an eternal hell.

In the television documentary Root of All Evil? to which I have already referred, I interviewed a number of religious leaders and was criticized for picking on American extremists rather than respectable mainstreamers like archbishops.*)  49.
  The Archbishop of Canterbury, the Cardinal Archbishop of Westminster and the Chief Rabbi of Britain were all invited to be interviewed by me. All declined, doubtless for good reasons. The Bishop of Oxford agreed, and he was as delightful, and as far from being extremist, as they surely would have been.


[Закрыть] It sounds like a fair criticism – except that, in early 21st-century America, what seems extreme to the outside world is actually mainstream. One of my interviewees who most appalled the British television audience, for example, was Pastor Ted Haggard of Colorado Springs. But, far from being extreme in Bush's America, 'Pastor Ted' is president of the thirty-million-strong National Association of Evangelicals, and he claims to be favoured with a telephone consultation with President Bush every Monday. If I had wanted to interview real extremists by modern American standards, I'd have gone for 'Reconstructionists' whose 'Dominion Theology' openly advocates a Christian theocracy in America. As a concerned American colleague writes to me:

Europeans need to know there is a traveling theo-freak show which actually advocates reinstatement of Old Testament law – killing of homosexuals etc. – and the right to hold office, or even to vote, for Christians only. Middle class crowds cheer to this rhetoric. If secularists are not vigilant, Dominionists and Reconstructionists will soon be mainstream in a true American theocracy.*)  50.
  The following seems to be real, although I at first suspected a satirical hoax by The Onion: www.talk2action.org/story/2006/5/29/195855/959. It is a computer game called Left Behind: Eternal Forces. P.Z.Myers sums it up on his excellent Pharyngula website. 'Imagine: you are a foot soldier in a paramilitary group whose purpose is to remake America as a Christian theocracy and establish its worldly vision of the dominion of Christ over all aspects of life. You are on a mission – both a religious mission and a military mission – to convert or kill Catholics, Jews, Muslims, Buddhists, gays, and anyone who advocates the separation of church and state. ' See http://scienceblogs.com/pharyngula/2006/05/gta_meet_lbef.php; for a review, see http://select.nytimes.com/gst/abstract.html?res=F1071FFD3C55 °C718CDDAA0894DE404482


[Закрыть]

Another of my television interviewees was Pastor Keenan Roberts, from the same state of Colorado as Pastor Ted. Pastor Roberts's particular brand of nuttiness takes the form of what he calls Hell Houses. A Hell House is a place where children are brought, by their parents or their Christian schools, to be scared witless over what might happen to them after they die. Actors play out fearsome tableaux of particular 'sins' like abortion and homosexuality, with a scarlet-clad devil in gloating attendance. These are a prelude to the piece de resistance, Hell Itself, complete with realistic sulphurous smell of burning brimstone and the agonized screams of the forever damned.

After watching a rehearsal, in which the devil was suitably diabolical in the hammed-up style of a villain of Victorian melodrama, I interviewed Pastor Roberts in the presence of his cast. He told me that the optimum age for a child to visit a Hell House is twelve. This shocked me somewhat, and I asked him whether it would worry him if a twelve-year-old child had nightmares after one of his performances. He replied, presumably honestly:

I would rather for them to understand that Hell is a place that they absolutely do not want to go. I would rather reach them with that message at twelve than to not reach them with that message and have them live a life of sin and to never find the Lord Jesus Christ. And if they end up having nightmares, as a result of experiencing this, I think there's a higher good that would ultimately be achieved and accomplished in their life than simply having nightmares.

I suppose that, if you really and truly believed what Pastor Roberts says he believes, you would feel it right to intimidate children too.

We cannot write off Pastor Roberts as an extremist wingnut. Like Ted Haggard, he is mainstream in today's America. I'd be surprised if even they would buy into the belief of some of their co-religionists that you can hear the screams of the damned if you listen in on volcanoes,¹⁴⁰ and that the giant tube worms found in hot deep-ocean vents are fulfilments of Mark 9: 43-4: 'And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: where their worm dieth not, and the fire is not quenched.' Whatever they believe hell is actually like, all these hell-fire enthusiasts seem to share the gloating Schadenfreude*)  62.
  Schadenfreude (in German literally means 'harm-joy') is pleasure derived from the misfortunes of others. It is the feeling of joy or pleasure when one sees another fail or suffer misfortune.


[Закрыть] and complacency of those who know they are among the saved, well conveyed by that foremost among theologians, St Thomas Aquinas, in Summa Theologica: 'That the saints may enjoy their beatitude and the grace of God more abundantly they are permitted to see the punishment of the damned in hell.' Nice man.*)  51.
  Compare Ann Coulter's charming Christian charity: 'I defy any of my coreligionists to tell me they do not laugh at the idea of Dawkins burning in hell' (Coulter 2006: 268).


[Закрыть]

The fear of hell-fire can be very real, even among otherwise rational people. After my television documentary on religion, among the many letters I received was this, from an obviously bright and honest woman:

I went to a Catholic school from the age of five, and was indoctrinated by nuns who wielded straps, sticks and canes. During my teens I read Darwin, and what he said about evolution made such a lot of sense to the logical part of my mind. However, I've gone through life suffering much conflict and a deep down fear of hell fire which gets triggered quite frequently. I've had some psychotherapy which has enabled me to work through some of my earlier problems but can't seem to overcome this deep fear.

So, the reason I'm writing to you is would you send me please the name and address of the therapist you interviewed on this week's programme who deals with this particular fear.

I was moved by her letter, and (suppressing a momentary and ignoble regret that there is no hell for those nuns to go to) replied that she should trust in her reason as a great gift which she – unlike less fortunate people – obviously possessed. I suggested that the extreme horribleness of hell, as portrayed by priests and nuns, is inflated to compensate for its implausibility. If hell were plausible, it would only have to be moderately unpleasant in order to deter. Given that it is so unlikely to be true, it has to be advertised as very very scary indeed, to balance its implausibility and retain some deterrence value. I also put her in touch with the therapist she mentioned, Jill Mytton, a delightful and deeply sincere woman whom I had interviewed on camera. Jill had herself been raised in a more than usually odious sect called the Exclusive Brethren: so unpleasant that there is even a website, www.peebs.net, entirely devoted to caring for those who have escaped from it.

Jill Mytton herself had been brought up to be terrified of hell, had escaped from Christianity as an adult, and now counsels and helps others similarly traumatized in childhood: 'If I think back to my childhood, it's one dominated by fear. And it was the fear of disapproval while in the present, but also of eternal damnation. And for a child, images of hell-fire and gnashing of teeth are actually very real. They are not metaphorical at all.' I then asked her to spell out what she had actually been told about hell, as a child, and her eventual reply was as moving as her expressive face during the long hesitation before she answered: 'It's strange, isn't it? After all this time it still has the power to… affect me., when you. when you ask me that question. Hell is a fearful place. It's complete rejection by God. It's complete judgement, there is real fire, there is real torment, real torture, and it goes on for ever so there is no respite from it.'

She went on to tell me of the support group she runs for escapees from a childhood similar to her own, and she dwelt on how difficult it is for many of them to leave: 'The process of leaving is extraordinarily difficult. Ah, you are leaving behind a whole social network, a whole system that you've practically been brought up in, you are leaving behind a belief-system that you have held for years. Very often you leave families and friends. You don't really exist any more for them.' I was able to chime in with my own experience of letters from people in America saying they have read my books and have given up their religion as a consequence. Disconcertingly many go on to say that they daren't tell their families, or that they have told their families with terrible results. The following is typical. The writer is a young American medical student.

I felt the urge to write you an email because I share your view on religion, a view that is, as I'm sure you're aware, isolating in America. I grew up in a Christian family and even though the idea of religion never sat well with me I only recently got up the nerve to tell someone. That someone was my girlfriend who was. horrified. I realize that a declaration of atheism could be shocking but now it's as if she views me as a completely different person. She can't trust me, she says, because my morals don't come from God. I don't know if we'll get past this, and I don't particularly want to share my belief with other people who are close to me because I fear the same reaction of distaste… I don't expect a response. I only write to you because I hoped you'd sympathize and share in my frustration. Imagine losing someone you loved, and who loved you, on the basis of religion. Aside from her view that I'm now a Godless heathen we were perfect for each other. It reminds me of your observation that people do insane things in the name of their faith. Thanks for listening.

I replied to this unfortunate young man, pointing out to him that, while his girlfriend had discovered something about him, he too had discovered something about her. Was she really good enough for him? I doubted it.

I have already mentioned the American comic actor Julia Sweeney and her dogged and endearingly humorous struggle to find some redeeming features in religion and to rescue the God of her childhood from her growing adult doubts. Eventually her quest ended happily, and she is now an admirable role model for young atheists everywhere. The denouement is perhaps the most moving scene of her show Letting Go of God. She had tried everything. And then…

… as I was walking from my office in my backyard into my house, I realized there was this little teeny-weenie voice whispering in my head. I'm not sure how long it had been there, but it suddenly got just one decibel louder. It whispered, 'There is no god.'

And I tried to ignore it. But it got a teeny bit louder. 'There is no god. There is no god. Oh my god, there is no god…

And I shuddered. I felt I was slipping off the raft.

And then I thought, 'But I can't. I don't know if I can not believe in God. I need God. I mean, we have a history'…

'But I don't know how to not believe in God. I don't know how you do it. How do you get up, how do you get through the day?' I felt unbalanced.

I thought, 'Okay, calm down. Let's just try on the not-believing-in-God glasses for a moment, just for a second. Just put on the no-God glasses and take a quick look around and then immediately throw them off.' And I put them on and I looked around.

I'm embarrassed to report that I initially felt dizzy. I actually had the thought, 'Well, how does the Earth stay up in the sky? You mean, we're just hurtling through space? That's so vulnerable!' I wanted to run out and catch the Earth as it fell out of space into my hands.

And then I remembered, 'Oh yeah, gravity and angular momentum is gonna keep us revolving around the sun for probably a long, long time.'

When I saw Letting Go of God in a Los Angeles theatre I was deeply moved by this scene. Especially when Julia went on to tell us of her parents' reaction to a press report of her cure:

My first call from my mother was more of a scream. 'Atheist? ATHEIST?!?!'

My dad called and said, 'You have betrayed your family, your school, your city.' It was like I had sold secrets to the Russians. They both said they weren't going to talk to me any more. My dad said, 'I don't even want you to come to my funeral.' After I hung up, I thought, 'Just try and stop me.'

Part of Julia Sweeney's gift is to make you cry and laugh at the same time:

I think that my parents had been mildly disappointed when I'd said I didn't believe in God any more, but being an atheist was another thing altogether.

Dan Barker's Losing Faith in Faith: Front Preacher to Atheist is the story of his gradual conversion from devout fundamentalist minister and zealous travelling preacher to the strong and confident atheist he is today. Significantly, Barker continued to go through the motions of preaching Christianity for a while after he had become an atheist, because it was the only career he knew and he felt locked into a web of social obligations. He now knows many other American clergymen who are in the same position as he was but have confided only in him, having read his book. They dare not admit their atheism even to their own families, so terrible is the anticipated reaction. Barker's own story had a happier conclusion. To begin with, his parents were deeply and agonizingly shocked. But they listened to his quiet reasoning, and eventually became atheists themselves.

Two professors from one university in America wrote to me independently about their parents. One said that his mother suffers permanent grief because she fears for his immortal soul. The other one said that his father wishes he had never been born, so convinced is he that his son is going to spend eternity in hell. These are highly educated university professors, confident in their scholarship and their maturity, who have presumably left their parents behind in all matters of the intellect, not just religion. Just think what the ordeal must be like for less intellectually robust people, less equipped by education and rhetorical skill than they are, or than Julia Sweeney is, to argue their corner in the face of obdurate family members. As it was for many of Jill Mytton's patients, perhaps.

Earlier in our televised conversation, Jill had described this kind of religious upbringing as a form of mental abuse, and I returned to the point, as follows: 'You use the words religious abuse. If you were to compare the abuse of bringing up a child really to believe in hell. how do you think that would compare in trauma terms with sexual abuse?' She replied: 'That's a very difficult question. I think there are a lot of similarities actually, because it is about abuse of trust; it is about denying the child the right to feel free and open and able to relate to the world in the normal way. it's a form of denigration; it's a form of denial of the true self in both cases.'