It seems to me that elsewhere in America liberty is far more a matter of law than practice. The Bill of Rights is still on the books and they’d have a hell of a time putting you in jail for just saying something, but how free are we? Whatever the guarantees, I believe liberty resides in its exercise. Liberty is really about the ability to feel free and behave accordingly. You are only as free as you act. Free people must be willing to speak up…and listen. They can’t merely consume the fruits of freedom, they have to produce them. This exercise of liberty requires that people trust one another and the institutions they make together. They have to feel at home in their society. Well, Americans don’t appear to trust each other much these days. Why else would we employ three times more lawyers per capita than we did in 1970? Why else would our universities be so determined to impose tolerance that they’ll expel you for saying what you think and never notice the irony? Why else would we teach our kids to fear all strangers? Why else have we become so afraid to look one another in the eye? We have come to regard trust as foolishness and fear as necessary. We live in terror that the people around us might figure out what we’re actually thinking. Frankly, this America doesn’t feel very free to me at all. What has happened to our liberty? I think much of the answer lies in the critical difference between information and experience. These days we view most of our world through a television screen. Most of our knowledge comes from information about things, not experience with them.
Written in a respectful and conversational style, this unique book is designed to promote constructive dialogue and foster mutual understanding between Christians and non-Christians. The author, a skeptic and journalist, asks basic questions about Christian belief. What is the born-again experience? Why would God want to sacrifice his only son for the world? Do miracles really happen? How reliable is the Bible? What is the rapture? Why isn’t everyone a Christian? Each question is followed by commentary and analysis that is skeptical and tough but never argumentative or condescending. Christians will find the book useful as a basis for developing their apologetics, while skeptics will welcome Harrison’s probing rational analysis of religious claims. ~ Publisher’s Description
With timeless insight, Frederick Buechner introduces us to the Jesus of the Gospel. The old, old story begins to ring new as Buechner revisits the ancient stories and shows us different aspects of the face of Jesus. Here we see the story behind the story. The story which we are invited into. Our story. If occasionally you find that the stories of Jesus found in the Gospels of Matthew, Mark, Luke and John have become so familiar they fall flat, this book will help you experience the wonder of reading them again as if for the first time. The faces of Jesus, his "ways of being and being seen" are illuminated in six chapters: Annunciation, Nativity, Ministry, Last Supper, Crucifixon, and Resurrection. The focus of the faces of Jesus is that whatever else he may have been, he was a man once and had a "man’s face, a human face." ~ G. Richard Wheatcroft
"There may be 50 ways to leave your lover, but now Guy Harrison has given us 50 ways to believe in God, or not if you care to read this engaging and enlightening book in light of what it says about the cultural and psychological power of belief. If the number one predictor of which God someone believes in is what culture and time period they happened to have been born in, what does that say about the actual existence (or not) of a deity? Read this book to explore the many and diverse reasons for belief." ~ Michael Shermer, Publisher of Skeptic magazine
Deep wisdom and patient explanations fill this excellent book. The author–a journalist with worldwide experience and thorough scientific knowledge–doesn’t ridicule supernatural beliefs. He seems fond of believers. But he quietly employs logic to show that invisible gods, devils, heavens, hells, miracles and the like belong in the superstitious past, and cannot be taken seriously by educated modern people." ~ James A. Haught
Table of Contents
Acknowledgments 7
Introduction 13
My god is obvious 17
Almost everybody on Earth is religious 23
Faith is a good thing 27
Archaeological discoveries prove that my god exists 37
Only my god can make me feel significant 45
Atheism is just another religion 49
Evolution is bad 57
Our world is too beautiful to be an accident 65
My god created the universe 71
Believing in my god makes me happy 77
Better safe than sorry 85
A sacred book proves my god is real 91
Divine justice proves my god is real 101
My god answers prayers 107
I would rather worship my god than the devil 117
My god heals sick people 123
Anything is better than being an atheist 131
My god made the human body 139
My god sacrificed his only son for me 147
Atheists are jerks who think they know everything 153
I don’t lose anything by believing in my god 161
I didn’t come from a monkey 169
I don’t want to go to hell 175
I feel my god when Ipray 179
I need my god to protect me 183
I want eternal life 191
Without my god we would have no sense of right and wrong 197
My god makes me feel like I am part of something bigger than myself 207
My religion makes more sense than all the others 213
My god changes lives 221
Intelligent design proves my god is real 225
Millions of people can’t be wrong about my religion 231
Miracles prove my god is real 235
Religion is beautiful 241
Some very smart people believe in my god 247
Ancient prophecies prove my god exists 251
No one has ever disproved the existence of my god 263
Go
Crucifixion demands entombment. And entombment generates drama. Who is hiding in the cupboard of French farce? Who is behind the screen on Blind Date? What is the bran tub, or the cracker, or the long awaited letter when it drops in the letter-box? Open the box! The drama of entombment is there literally in the stage illusionist's repertoire. It might have died with Harry Houdini, but it hasn't. I saw it only the other day on television: the comedian Freddie Star, bound and shackled and then submerged in a fish tank. Curtains drawn round the tank. Lights dimmed. A roll of drums, the lights flash, and then the lights go up and the curtains are drawn back to discover... an empty fish tank. And a few minutes later, Freddie is discovered somewhere else, damp but unharmed and smiling, the Starr reborn. ... I come back to death, 'nothing more terrible, nothing more true'. We go to Shakespeare's tragedies, go to sit in the dark in our boxes at the theatre, to confront what 'we can't escape'. And Shakespeare shows us the mutilated bodies in a stage spectacle. And he portrays death as final, 'the sure extinction that we travel to and shall be lost in always'. But the ritual of theatre-going won't allow it to rest there. We are obliged to remain incarcerated while another stage-spectacle is enacted, the resurrection before our eyes of the actors who are dead. The curtain call. It is a cheat. Like death. Something I know I can't escape, yet can't accept. Tirez le rideau.
But who, in that case, can be watching this pixilated show? The answer is straightforward: no one. There is no distinct "self" in there, beyond the brain as a whole. On the other hand, almost every part of the brain is being "watched" by some other part of the brain, often by several other parts at once.
But, for the evils of which you complain, you have provided a singular remedy. Many, however, will think it too desperate, to be adopted without hesitation. To give stability to "staggering incredulity," you advise us to cut off, at one stroke, all that has been held venerable and sacred for ages; but, unfortunately, you have nothing to offer in its stead, but a liberation from every restraint on those unhallowed passions of our nature, which would furnish a passport to every vice. To remove doubts, you teach us to disbelieve; to promote the interests of moral virtue, you recommend: the abolition of every moral principle; and to awaken us from the delirium of superstition, you administer an opiate, which, while it cherishes the moral depravity of the heart, strangles, in the birth, every pang of conscientious remorse.
Let us suppose the case of a man who was born blind. He can have nothing but oral testimony of such things as are visible to others. Does it therefore follow, that, to him, the luminaries of heaven do not exist, and, consequently, demonstrate nothing of the power and wisdom of God? No: the demonstration still exists, by an intellectual communication from others; and this, to him, is a revelation. What is history, but a revelation of facts, though man is the recorder, the witness, the auditor, and oftentimes the cause? View your premises however I may, they are demonstrably false; and, consequently, what you draw from them must fall to the ground. … You further tell us, that "the whole account is traditionary." The truth of this assertion, will depend, in no small degree, upon the definition of the term. But, if what you assert, were granted, I cannot perceive, how this would falsify the account. If the supposed facts contained in the Bible, be traditionary, and are, therefore, false, there is no historical account in existence, that will not be implicated in the common charge; and, if this be admitted, all moral and historical certainty, must, at one stroke, be banished from the world.
