How Not To Witness to Atheists

It’s a sign of how far atheism has come in recent decades that religious organizations openly discuss how to lure us (back) into the fold. They used to lump us in with non-practicing theists and miscellaneous sinners, but now, we’re worth specific attention. There’s something satisfying in that.

David Robertson of Dundee, Scotland thinks he knows how to convince atheists that being Christian is a better bet, and wrote “Four Ways to Witness to Atheists” for the blog Desiring God. I’ve been mulling over his thoughts for a while now, because they’re a rollercoaster of amusement, bemusement, and insult, and the ride is as incoherent as the text.

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How Not To Witness to Atheists
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To The Jehovah’s Witness Who Mailed Me a Handwritten Letter Last Week

Dear Gertrude,

I received your letter a few days ago, and have spent the ensuing period formulating a response in my mind. That response is ready now.

How dare you?
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To The Jehovah’s Witness Who Mailed Me a Handwritten Letter Last Week

Seven Reasons J. Lee Grady Doesn’t Convince Me There’s A God

A writer for Charisma News wrote a listicle of reasons he believes in, not just a Christian deity, but the one he specifically gleans from his reading of the Bible. Lists like this come in two forms (scientific “mysteries” and trite emotional manipulation), and this one somehow managed to be both of them, which makes it oddly fascinating to deconstruct.

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Seven Reasons J. Lee Grady Doesn’t Convince Me There’s A God

Heroes in a God’s World: Religion in D&D

The classic Western-fantasy adventuring party, appearing across a wide variety of media and baked into what Dungeons and Dragons in particular expects adventuring groups to be capable of, consists of four very different characters. By default, there is a “fighter,” who wears armor and specializes in swordplay or another close-range martial art; a “wizard,” who is a combination mobile artillery piece, library, and miscellaneous magical toolkit; a “rogue” or “thief,” whose specialty is stealth, lock-picking, smooth-talking, acrobatics, and similar skills; and a “cleric” or “priest,” who provides the favor of the gods to their allies, usually in the form of magical healing and defensive magic.

That last person raises difficult questions about the overall shape of the fantasy universe, which every D&D setting tries to answer one way or another. It’s not difficult to imagine a fantasy world where the term “cleric” means something more like what it means in our world, and refers to someone an adventuring party might visit afterward for wound-tending and soul-cleansing rather than a steadfast and magical battlefield ally. Ivanhoe is probably the work of fiction most famously within this tradition. But most Western fantasy assigns clerics and other agents of the divine power well in excess of the demonstrated abilities of real-world religious figures, including the power to raise the dead on demand, instantly heal deadly injuries multiple times a day, and brandish holy symbols to disperse zombies. The deities of a fantasy world that is home to this kind of priest are, thereby, much more powerful than the god of Ivanhoe and any deity associated with real-world religious practice, and have far more direct and overt effects on the world at large.

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Heroes in a God’s World: Religion in D&D

Guest Post: The Stigma of Mental Illness and Religiosity: A Dual Insult

Guest post by Katrina Halfaker

 

My life is defined, to some extent, by my mental disorders. To be chemically different is to be a lesser. It is to be stigmatized. We’re cast as violent, deranged, and irrational even though we are ten times more likely to be victims of abuse, often by those in positions of power, whether they be police officers, academic administrators, loved ones, or strangers on the street.

 

I’m an atheist with OCD, which is comorbid with other anxiety-based disorders, and I noticed clues of their onset as early as when I was ten, as did my family, though they never took me to a doctor. In the last year, I’ve dealt with mild pubic trichotillomania. Years before, I developed a binge-eating disorder (which led to childhood obesity). It went quiet for a while, but still, it occasionally asserts itself in relapses. Every single person in my immediate family has been or is currently affected by at least one major disorder (diagnosed and undiagnosed: SAD, borderline personality disorder, and depression). I was raised in a religious household and educated until teenage-hood in a low-key Creationist school. We never had a licensed school therapist or nurse, or any provisions outside of an occasional hearing and vision test – but we did have chapel every week.

 

So, yes: I know the difference between reinforced frameworks and chemical diversity.

 

Many of you, my fellow secularists, need to understand one very crucial aspect of this dilemma: you have made it personal when you call religion a mental illness. And you have transgressed in ways you believe you have not. And you are unwilling to acknowledge it.

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Guest Post: The Stigma of Mental Illness and Religiosity: A Dual Insult

The Why and the How

My mother likes to tell me that “God put me on this earth for a reason,” or liked to.  There are a lot of things like that she used to say to me that she tries not to anymore, after my last few sorties into our conversational DMZ.  I want it to feel welcome, like a level of acceptance I never expected to get, but that’s not what it feels like.  She reflexively reaches to place an affectionate sign of the cross on my forehead at night and instead pulls back, eyes full of pain, and I can tell she doesn’t see the situation at all like I do.

It’s a common refrain, in its numerous forms.  “God put you on this earth for a reason.”  “You have to find what you’re here to do.”  “Seek your destiny.”  “God has a purpose for you.”  Purpose.  Purpose.  Purpose.

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The Why and the How