The word God is for me nothing more than the expression and product of human weaknesses.
There is for me powerful evidence that there is something going on behind it all. . . It seems as though somebody has fine tuned nature's numbers to make the Universe. . . The impression of design is overwhelming.
A common sense interpretation of the facts suggests that a superintellect has monkeyed with physics.
People will then often say, 'But surely it's better to remain an Agnostic just in case?' This, to me, suggests such a level of silliness and muddle that I usually edge out of the conversation rather than get sucked into it. (If it turns out that I've been wrong all along, and there is in fact a god, and if it further turned out that this kind of legalistic, cross-your-fingers-behind-your-back, Clintonian hair-splitting impressed him, then I think I would choose not to worship him anyway.)
When confronted with the order and beauty of the universe and the strange coincidences of nature, it's very tempting to take the leap of faith from science into religion. I am sure many physicists want to. I only wish they would admit it.
Christianity is not a mere religion but an experimentally testable science.
We know that nature is described by the best of all possible mathematics because God created it.
The fine tuning of the universe provides prima facie evidence of deistic design.
I do not believe in a personal God and I have never denied this but have expressed it clearly.
It is the absolutism of theism, its pernicious influence upon humanity, its paralyzing effect upon thought and action, which Atheism is fighting with all its power.
I don't endorse deism or interventionist theism. My point is just that evolutionary biology is logically compatible with the former and with some versions of the latter.
This is not to deny that there are versions of theism that do conflict with evolutionary biology. Young Earth Creationism is an example; it claims that God created life on earth within the past 10,000 to 50,000 years. But other types of theism are different.
You know, on the spectrum of religious belief, there is atheism - these are people that don't believe. There's theism - these are the believers and agnostics say it's beyond comprehension that the whole issue of God us unknowable. You might be interested to know that perhaps the greatest mind of the 20th century Einstein, the one time that he actually used one of these appellations was in a letter about five years before he died and he referred to himself as an agnostic.
Obviously, if theism is a belief in a God and atheism is a lack of a belief in a God, no third position or middle ground is possible. A person can either believe or not believe in a God. Therefore, our previous definition of atheism has made an impossibility out of the common usage of agnosticism to mean "neither affirming nor denying a belief in God."
Of course, Jastrow's comment is exaggerated at best; theologians hardly predicted the Big Bang. If our universe turns out to be closed, hence with an end, this does not mean apocalyptic visions of the end of the world were on target. And even if a beginning for the universe is a successful prediction of one version of theism, this is still not that impressive. After all, even a stopped clock is right twice a day. The Big Bang becomes strong support for God only with an argument showing that such a beginning requires a Creator.
It was tremendously exciting to discover that science was not destroying religion, as people popularly believe, but that it could cast light on theism and Christianity.
The only theism worthy of our respect believes in God not because of the way the world is made but in spite of that. The only theism that is no less profound than the Buddha's atheism is that represented in the Bible by Job and Jeremiah.
Consciously or unconsciously, most theists see in gods and devils, heaven and hell, reward and punishment, a whip to lash the people into obedience, meekness and contentment.... The philosophy of atheism expresses the expansion and growth of the human mind. The philosophy of theism, if we can call it a philosophy, is static and fixed.
Even if matter could do every outward thing that God does, the idea of it would not work as satisfactorily, because the chief callfor a God on modern men's part is for a being who will inwardly recognize them and judge them sympathetically. Matter disappoints this craving of our ego, so God remains for most men the truer hypothesis, and indeed remains so for definite pragmatic reasons.
Theism tells men that they are the slaves of a God. Atheism assures men that they are the investigators and users of nature.
The language of theism which was familiar to the people, gave Gandhi the advantage of easy communication with the people, but it is atheistic in principle. It could have been the starting point for the atheistic movement in the modern age.
Modernist discourse [...] incorporates semantic devices - such as the labeling of theism as 'religion' and naturalism as 'science' - that work to prevent a dangerous debate over fundamental assumptions from breaking out in the open.
Naturalism is the view that the physical world is a self-contained system that works by blind, unbroken natural laws. Naturalism doesn't come right out and say there's nothing beyond nature. Rather, it says that nothing beyond nature could have any conceivable relevance to what happens in nature. Naturalism's answer to theism is not atheism but benign neglect. People are welcome to believe in God, though not a God who makes a difference in the natural order.
Consider the Koran... this wretched book was sufficient to start a world-religion, to satisfy the metaphysical need of countless millions for twelve hundred years, to become the basis of their morality and of a remarkable contempt for death, and also to inspire them to bloody wars and the most extensive conquests. In this book we find the saddest and poorest form of theism. Much may be lost in translation, but I have not been able to discover in it one single idea of value.
When I hear that a personal friend has fallen into matrimonial courses, I feel the same sorrow as if I had heard of his lapsing into theism — a holy sorrow, unmixed with anger.
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