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The Pompous Atheist THE POMPOUS ATHEIST Michael Baker ____________________________________________________ Essays on Atheism and Atheists THE POMPOUS ATHEIST Michael Baker © Copyright Michael Baker 2020 All rights reserved. Apart from fair dealing for the purpose of study, research, criticism or review as permitted under the Copyright Act (C’th) 1968, no part may be reproduced by any process without written permission. Inquiries should be made to the publisher at P O Box 1282, Goulburn NSW, Australia 2580. A catalogue record of this book is available from … Published by M J Baker in Goulburn, New South Wales, Australia ISBN … Digital conversion by Mark Smith The author, Michael Baker, is a retired lawyer who spent some 35 years, first as a barrister and then as a solicitor of the Supreme Court of New South Wales. His authority to offer the commentary and criticism on the philosophical and theological issues embraced in the text lies in his having studied at the feet of Fr Austin M Woodbury S.M., Ph.D., S.T.D., foremost philosopher and theologian of the Catholic Church in Australia in the twentieth century, and his assistant teachers at Sydney’s Aquinas Academy, John Ziegler, Geoffrey Deegan B.A., Ph.D. and Donald Boland Ll.B, Ph.D., between 1964 and 1971. This work is the fruit of cooperation between the author and Dr Mark Smith who has managed the website superflumina.org for the best part of twenty years. Cover—The atheist François-Marie Aroet (Voltaire) 1694-1778 by sculptor Jean-Antoine Houdon Ad Majoriam Dei Gloriam Our Lady of Perpetual Succour Ave Regina Caelorum, Ave Domina Angelorum. Salve Radix, Salve Porta, ex qua mundo Lux est orta ; Gaude Virgo Gloriosa, super omnes speciosa : Vale, O valde decora, et pro nobis Christum exora. V. Ora pro nobis sancta Dei Genetrix. R. Ut digni efficiamur promissionibus Christi. THE POMPOUS ATHEIST Index Introduction Pity the Poor Atheist The Pompous Atheist Atheism & the Abuse of Women An Atheist approaches his End Suicide The Two Rabbits Dear Reader of The Wall Street Journal Scrutiny of Gunning for God Decoding David Attenborough Shaking the Darwinian Foundations The God Particle? The Clumsiness of Lawrence M Krauss Eternity INTRODUCTION In his celebrated television series of the 1960s, Civilisation, Sir Colin Clark described the face of Voltaire by Houdon as ‘the smile of reason’ and the Enlightenment as the age of reason. But the reason of the Enlightenment was a disordered reason, more mad than rational, a reason removed from its proper setting in reality, the whole of reality not just that part the ‘enlightened’ thinker thought important. The disorder was to show itself in the revolution in France that followed. There is a parallel in the influence the appalling Sartre exercised over Cambodia’s murderous Pol Pot. The mindset of the Enlightenment recalls Chesterton’s remark that the madman is not the one who has lost his reason but the one who has lost everything except his reason. Purists will deny Voltaire was an atheist; insist he was a deist, one who accepted God’s existence but rejected all Divine revelation: a ‘freethinker’. But Deism was a device that sought to avoid the charge of atheism by insisting the only God Deists would accept was one arrived at by reason. But their ‘reason’ was selective. They rejected the rational conclusions that follow inevitably on the acknowledgement of God’s existence, namely, o that he is possessed of a far greater intellect than the intellects he had created; o that he must be a person; o that he must be living; o that it is reasonable to conclude that he has communicated with man, the highest of his creatures; that this communication—this revelation of himself—must be susceptible of testing through miracles, consistent with St Thomas Aquinas’s comment that “a visible action that can only be divine reveals an invisibly inspired teacher of truth”. (Summa Contra Gentes Bk. I, 6 [4]) Deism was atheism by another name, a charge demonstrated by Voltaire’s rejection of all religion and particularly Catholicism. There has been no epoch in the history of mankind to compare with that of the last fifty years for abandonment of belief in God. This book addresses that phenomenon and its chief precipitating cause, the abandonment by the bishops of the Catholic Church under the influence of two popes of the Church’s claim to be the one true religion on earth founded by God for man’s salvation. It consists of a series of essays published over the years 2007 to 2019 on the website superflumina.org. It mocks those who promote the atheistic claim for abandonment of reason based in reality in favour of one grounded in popular opinion and the limitations of the philosophy of materialism. It relates the effects of the abandonment of belief in God on men’s thinking and acting. The essays are presented in an order which departs from the chronology of their original publication. There is, perforce, some dated-ness in the reference to events but the reader should have little trouble in adjusting to the temporal discrepancies. There is some repetition in expression which I trust the reader will forgive. I have made some amendments to the texts of several of them. Michael Baker February 2020 PITY THE POOR ATHEIST Fifteen centuries ago, as he awaited his execution, the Roman Consul, Boethius, remarked the ubiquity and the majesty of order in the world, the concord governing it in every element— When Spring brings in her heat to warm the cold The new year’s flowers’ sweet breath succeeds the old: Summer’s torrid days will dry and brown But Autumn brings her fruit with trees bowed down. Then Winter will produce the falling rain That brings to birth and nourishes again All things on earth that breathe the breath of life...1 His work, The Consolation of Philosophy, serves as a reminder of the fundamental rift between the modern world and its patrimony. For more than a thousand years it was not just the works of theology, but this philosophical work of the Christian Socrates that inspired western society. Scholars translated it from the Latin into numerous of the languages of Europe—King Alfred the Great into Anglo-Saxon, Chaucer into Middle English and Protestant Queen Elizabeth I into the ancestor of our own modern English. In the year 1500 the intellectual atmosphere in which the peoples of the world lived was theistic: all the world believed in God. The few who denied his existence were regarded as mad, were ostracised by society or executed as heretics. By the year 2000, in contrast, the atmosphere in which the world’s peoples lived had turned atheistic: vast numbers today deny God’s existence. We take the theism of the end of mediaeval times as much for granted as the atheism of our own. It never occurs to us to try to understand why there should have occurred such a paradigm shift. The belief in God inspired by the Catholic Church in the Middle Ages was not then—as it is not now—something only of faith: it was an intellectual thing. Today’s potted experts treat the shift as an inevitable effect of growth in natural knowledge. We know infinitely more than our forbears, the argument goes, so we have progressed beyond the superstitions that characterised their lives and times, such as belief in God. This judgement, grounded on the arrogant assumption of the superiority of one’s own age over that of every other, is historical parochialism. It reflects, in the temporal order, the gnostic pride which in the theological order, is characteristic of every heresy. It can be summed up in the short phrase: “We know better!” But the issue, theism/atheism, turns not on knowledge; it turns on reason, and reason is accessible to every age. In October 1517 the Catholic theologian, Martin Luther, forwarded his celebrated ‘Ninety five Theses’ on the power and efficacy of indulgences to the Archbishop of Mainz and Magdeburg. A scholarly disputation within the Church between Catholic 1 Anicius Manlius Severinus Boethius (AD c.480-524), The Consolation of Philosophy, Book IV, vi. This transliteration of the author’s verse from the Latin text is mine. Boethius was remarkable for the breadth of his education in a civilisation, like our own, facing the collapse of social order at the end of an empire. The emperor Theodoric, an Arian heretic, arrested his Magister Officiorum, an orthodox Catholic, on a charge of treason and incarcerated him at Pavia. He had him executed the following year. Boethius’ case resembles that of Sir Thomas More under Henry VIII. More followed the example of the great Roman, writing his Dialogue of Comfort as he awaited his execution. and Catholic turned quickly to revolt when Luther declined to wait upon a ruling but appealed instead, via the newly invented printing press, to the popular will. His theses were translated into the vernacular, reproduced and speedily broadcast throughout Germany and Europe. Their publication brought Luther a following of others who shared his attitude. He appealed to ‘Christian freedom’ as he preached a doctrine of rebellion against the Church’s rule. In 1520 the Pope warned him (in the papal bull, Exsurge Domine) that he risked excommunication if he did not retract various of his assertions. His response was to burn the bull publicly and he was excommunicated on 3rd January 1521. One of those who defended the Church’s position joined the Pope in condemning Luther was Henry Tudor, King of England. Luther’s lapse into heresy flowed from personal moral problems.
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