Is Knowledge Justified True Beilief?

Been awhile since we’ve posted, but I’ve been enjoying the heck out my course of epistemology, so I might as well share some of that love.

So what is knowledge? Well that’s a open question, but for the better part of the last 3 millennia one suggestion has been offered up. Possibly starting with Plato’s Theaetetus we’ve had the idea of Knowledge being justified true belief. The Idea looks like this.

  1. If p is true,
  2. You believe that p is true,
  3. and you are justified in believing p

then you know p.

Now there are all kinds of problem you might have with this definition of knowledge, but I’d like to see if anyone has thoughts, or wants to discuss the topic. If you do write a comment down below!


Quick Question: Would you be willing to…

Would you be willing to pay more taxes to help pay for cost of immigrants moving to your country, making sure they had a fair chance to make a life for themselves. Lets also assume that these immigrant are emigrating from their home country due to serve social and economic instability.

I’ve left it fairly vague so feel free to leave your deeper rational, and what qualifiers are informant for you.



Why I Don’t Agree With the Bible: Ezra

As I said in a different post, I skipped 2 Chronicles because it is basically just an overview of what has already happened. As such, I will be starting back up with Ezra.
Ezra begins with Cyrus, the Persian king, helping the exiled Israelites return to Israel. “In the first year of Cyrus king of Persia, in order to fulfil the word of the Lord spoken by Jeremiah, the Lord moved the heart of Cyrus king of Persia to make a proclamation throughout his realm and also to put it in writing.” Yet another example of God’s apparent disregard of freewill. Why couldn’t Cyrus make his own decision about whether or not the temple should be rebuilt? Why does God have to “move his heart”? Cyrus then says “‘The Lord, the God of heaven, has given me all the kingdoms of the earth and he has appointed me to build a temple for him at Jerusalem in Judah. Any of his people among you may go up to Jerusalem in Judah and build the temple of the Lord, the God of Israel, the God who is in Jerusalem, and may their God be with them. And in any locality where survivors may now be living, the people are to provide them with silver and gold, with goods and livestock, and with freewill offerings for the temple of God in Jerusalem.’” Um, Cyrus wasn’t an Israelite. The God of the Bible was not his god. While he likely would have believed that a god or gods made it possible for him to rule such a vast empire, it is unlikely that he would have told the Israelites that it was their god who gave him is power. He was, however, known to be a fairly liberal ruler. It is not strange that he would have allowed the Israelites to rebuild their temple. After all, he gave members of other religious groups equal freedom.
The people then returned to Israel. The Bible then spends a good deal of time focusing on how the temple is built, what is in it, and the process of sacrificing. It states that “When the seventh month came and the Israelites had settled in their towns, the people assembled together as one in Jerusalem. Then Joshua son of Jozadak and his fellow priests and Zerubbabel son of Shealtiel and his associates began to build the altar of the God of Israel to sacrifice burnt offerings on it, in accordance with what is written in the Law of Moses the man of God. Despite their fear of the peoples around them, they built the altar on its foundation and sacrificed burnt offerings on it to the Lord, both the morning and evening sacrifices. Then in accordance with what is written, they celebrated the Festival of Tabernacles with the required number of burnt offerings prescribed for each day. After that, they presented the regular burnt offerings, the New Moon sacrifices and the sacrifices for all the appointed sacred festivals of the Lord, as well as those brought as freewill offerings to the Lord. On the first day of the seventh month they began to offer burnt offerings to the Lord, though the foundation of the Lord’s temple had not yet been laid.” This bit isn’t really all that interesting, other than the claim that they were afraid, which makes sense given the circumstances. But then it is stated that the priests say “He is good;/his love toward Israel endures forever.” But this can’t be true. After all, weren’t they exiles because God got mad at them and let them get taken over? How is that loving? Especially when then weren’t doing anything shocking or even unexpected for the time. It is then said that “When the enemies of Judah and Benjamin heard that the exiles were building a temple for the Lord, the God of Israel, they came to Zerubbabel and to the heads of the families and said, ‘Let us help you build because, like you, we seek your God and have been sacrificing to him since the time of Esarhaddon king of Assyria, who brought us here.’ But Zerubbabel, Joshua and the rest of the heads of the families of Israel answered, ‘You have no part with us in building a temple to our God. We alone will build it for the Lord, the God of Israel, as King Cyrus, the king of Persia, commanded us.’” How do the Israelites know that those people were enemies? How do they know that they didn’t legitimately want to help with the temple? This makes the Israelites look like jerks.
In order to stop the Israelites from building their temple (though I don’t really know why anybody would be so concerned about another minority religion building a temple in a time when temples were a dime a dozen), some people apparently wrote to the king: “Furthermore, the king should know that if this city is built and its walls are restored, no more taxes, tribute or duty will be paid, and eventually the royal revenues will suffer. Now since we are under obligation to the palace and it is not proper for us to see the king dishonoured, we are sending this message to inform the king, so that a search may be made in the archives of your predecessors. In these records you will find that this city is a rebellious city, troublesome to kings and provinces, a place with a long history of sedition. That is why this city was destroyed. We inform the king that if this city is built and its walls are restored, you will be left with nothing in Trans-Euphrates.” This sounds like modern day fear-monguring: “If taxes are raised, businesses will go bankrupt and the economy will enter a recession!” It’s silly and not worth considering. The king apparently replies “The letter you sent us has been read and translated in my presence. I issued an order and a search was made, and it was found that this city has a long history of revolt against kings and has been a place of rebellion and sedition. Jerusalem has had powerful kings ruling over the whole of Trans-Euphrates, and taxes, tribute and duty were paid to them. Now issue an order to these men to stop work, so that this city will not be rebuilt until I so order. Be careful not to neglect this matter. Why let this threat grow, to the detriment of the royal interests?” Really? You can’t just, I don’t know, go to the Israelites and say “Hey, I know you want to be independent, but you’re still living in our Empire. Here’s the deal: you pay taxes to us and our army protects you from attacks. Deal?” Seriously, at no point do they discuss any sort of give and take. That is basic policy from all ages. The Bible goes on to say “As soon as the copy of the letter of King Artaxerxes was read to Rehum and Shimshai the secretary and their associates, they went immediately to the Jews in Jerusalem and compelled them by force to stop. Thus the work on the house of God in Jerusalem came to a standstill until the second year of the reign of Darius king of Persia.” Uh huh. But why? Where is the logic in any of this? Does anybody else smell a persecution complex here?
The Bible then goes on to mention a prophecy: “Now Haggai the prophet and Zechariah the prophet, a descendant of Iddo, prophesied to the Jews in Judah and Jerusalem in the name of the God of Israel, who was over them. Then Zerubbabel son of Shealtiel and Joshua son of Jozadak set to work to rebuild the house of God in Jerusalem. And the prophets of God were with them, supporting them. At that time Tattenai, governor of Trans-Euphrates, and Shethar-Bozenai and their associates went to them and asked, ‘Who authorized you to rebuild this temple and to finish it?’ They also asked, ‘What are the names of those who are constructing this building?’ But the eye of their God was watching over the elders of the Jews, and they were not stopped until a report could go to Darius and his written reply be received.” Is there any evidence to show that this prophecy actually happened? Or that it happened before the temple’s completion? Why should I believe that this is a legitimate prophecy?
Later on, the Israelites begins building the temple again. And again people have an issue with it. Once again, they write to the king: “The king should know that we went to the district of Judah, to the temple of the great God. The people are building it with large stones and placing the timbers in the walls. The work is being carried on with diligence and is making rapid progress under their direction. We questioned the elders and asked them, ‘Who authorized you to rebuild this temple and to finish it?’ We also asked them their names, so that we could write down the names of their leaders for your information. This is the answer they gave us: ‘We are the servants of the God of heaven and earth, and we are rebuilding the temple that was built many years ago, one that a great king of Israel built and finished. But because our ancestors angered the God of heaven, he gave them into the hands of Nebuchadnezzar the Chaldean, king of Babylon, who destroyed this temple and deported the people to Babylon. However, in the first year of Cyrus king of Babylon, King Cyrus issued a decree to rebuild this house of God. He even removed from the temple of Babylon the gold and silver articles of the house of God, which Nebuchadnezzar had taken from the temple in Jerusalem and brought to the temple in Babylon. Then King Cyrus gave them to a man named Sheshbazzar, whom he had appointed governor, and he told him, ‘Take these articles and go and deposit them in the temple in Jerusalem. And rebuild the house of God on its site.’ So this Sheshbazzar came and laid the foundations of the house of God in Jerusalem. From that day to the present it has been under construction but is not yet finished.’ Now if it pleases the king, let a search be made in the royal archives of Babylon to see if King Cyrus did in fact issue a decree to rebuild this house of God in Jerusalem. Then let the king send us his decision in this matter.” Okay, but why is this temple such an issue? The Bible goes on to say “King Darius then issued an order, and they searched in the archives stored in the treasury at Babylon. A scroll was found in the citadel of Ecbatana in the province of Media, and this was written on it: Memorandum: In the first year of King Cyrus, the king issued a decree concerning the temple of God in Jerusalem: Let the temple be rebuilt as a place to present sacrifices, and let its foundations be laid. It is to be sixty cubits high and sixty cubits wide, with three courses of large stones and one of timbers. The costs are to be paid by the royal treasury. Also, the gold and silver articles of the house of God, which Nebuchadnezzar took from the temple in Jerusalem and brought to Babylon, are to be returned to their places in the temple in Jerusalem; they are to be deposited in the house of God. Now then, Tattenai, governor of Trans-Euphrates, and Shethar-Bozenai and you other officials of that province, stay away from there. Do not interfere with the work on this temple of God. Let the governor of the Jews and the Jewish elders rebuild this house of God on its site. Moreover, I hereby decree what you are to do for these elders of the Jews in the construction of this house of God: Their expenses are to be fully paid out of the royal treasury, from the revenues of Trans-Euphrates, so that the work will not stop. Whatever is needed—young bulls, rams, male lambs for burnt offerings to the God of heaven, and wheat, salt, wine and olive oil, as requested by the priests in Jerusalem—must be given them daily without fail, so that they may offer sacrifices pleasing to the God of heaven and pray for the well-being of the king and his sons. Furthermore, I decree that if anyone defies this edict, a beam is to be pulled from their house and they are to be impaled on it. And for this crime their house is to be made a pile of rubble. May God, who has caused his Name to dwell there, overthrow any king or people who lifts a hand to change this decree or to destroy this temple in Jerusalem. I Darius have decreed it. Let it be carried out with diligence.” If a deal has been made, then looking for the recording of the deal makes sense, but how did the deal get forgotten about so quickly? And why was Darius so willing to let the Israelites have their temple? If he had wanted to, he could have just forced them to stop building again.
Once the temple is built, we are finally introduced to the man for whom the book is named. The Bible begins by boring us with more names that mean nothing: “After these things, during the reign of Artaxerxes king of Persia, Ezra son of Seraiah, the son of Azariah, the son of Hilkiah, the son of Shallum, the son of Zadok, the son of Ahitub, the son of Amariah, the son of Azariah, the son of Meraioth, the son of Zerahiah, the son of Uzzi, the son of Bukki, the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest— this Ezra came up from Babylon. He was a teacher well versed in the Law of Moses, which the Lord, the God of Israel, had given. The king had granted him everything he asked, for the hand of the Lord his God was on him. Some of the Israelites, including priests, Levites, musicians, gatekeepers and temple servants, also came up to Jerusalem in the seventh year of King Artaxerxes. Ezra arrived in Jerusalem in the fifth month of the seventh year of the king. He had begun his journey from Babylon on the first day of the first month, and he arrived in Jerusalem on the first day of the fifth month, for the gracious hand of his God was on him. For Ezra had devoted himself to the study and observance of the Law of the Lord, and to teaching its decrees and laws in Israel.” Okay, so he was a priest. Ezra says “Praise be to the Lord, the God of our ancestors, who has put it into the king’s heart to bring honour to the house of the Lord in Jerusalem in this way and who has extended his good favour to me before the king and his advisers and all the king’s powerful officials. Because the hand of the Lord my God was on me, I took courage and gathered leaders from Israel to go up with me.” Then there are more lists of names.
Now it all shifts from third to first person with no explanation: “There, by the Ahava Canal, I proclaimed a fast, so that we might humble ourselves before our God and ask him for a safe journey for us and our children, with all our possessions. I was ashamed to ask the king for soldiers and horsemen to protect us from enemies on the road, because we had told the king, ‘The gracious hand of our God is on everyone who looks to him, but his great anger is against all who forsake him.’ So we fasted and petitioned our God about this, and he answered our prayer. Then I set apart twelve of the leading priests, namely, Sherebiah, Hashabiah and ten of their brothers, and I weighed out to them the offering of silver and gold and the articles that the king, his advisers, his officials and all Israel present there had donated for the house of our God. I weighed out to them 650 talents of silver, silver articles weighing 100 talents, 100 talents of gold, 20 bowls of gold valued at 1,000 darics, and two fine articles of polished bronze, as precious as gold.”
Once again, the focus turns to how horrible the Israelites are: “After these things had been done, the leaders came to me and said, ‘The people of Israel, including the priests and the Levites, have not kept themselves separate from the neighboring peoples with their detestable practices, like those of the Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians and Amorites. They have taken some of their daughters as wives for themselves and their sons, and have mingled the holy race with the peoples around them. And the leaders and officials have led the way in this unfaithfulness.’ When I heard this, I tore my tunic and cloak, pulled hair from my head and beard and sat down appalled. Then everyone who trembled at the words of the God of Israel gathered around me because of this unfaithfulness of the exiles. And I sat there appalled until the evening sacrifice. Then, at the evening sacrifice, I rose from my self-abasement, with my tunic and cloak torn, and fell on my knees with my hands spread out to theLord my God and prayed ‘I am too ashamed and disgraced, my God, to lift up my face to you, because our sins are higher than our heads and our guilt has reached to the heavens. From the days of our ancestors until now, our guilt has been great. Because of our sins, we and our kings and our priests have been subjected to the sword and captivity, to pillage and humiliation at the hand of foreign kings, as it is today. But now, for a brief moment, the Lord our God has been gracious in leaving us a remnant and giving us a firm place in his sanctuary, and so our God gives light to our eyes and a little relief in our bondage. Though we are slaves, our God has not forsaken us in our bondage. He has shown us kindness in the sight of the kings of Persia: He has granted us new life to rebuild the house of our God and repair its ruins, and he has given us a wall of protection in Judah and Jerusalem. But now, our God, what can we say after this? For we have forsaken the commands you gave through your servants the prophets when you said: ‘The land you are entering to possess is a land polluted by the corruption of its peoples. By their detestable practices they have filled it with their impurity from one end to the other. Therefore, do not give your daughters in marriage to their sons or take their daughters for your sons. Do not seek a treaty of friendship with them at any time, that you may be strong and eat the good things of the land and leave it to your children as an everlasting inheritance.’ What has happened to us is a result of our evil deeds and our great guilt, and yet, our God, you have punished us less than our sins deserved and have given us a remnant like this. Shall we then break your commands again and intermarry with the peoples who commit such detestable practices? Would you not be angry enough with us to destroy us, leaving us no remnant or survivor? Lord, the God of Israel, you are righteous! We are left this day as a remnant. Here we are before you in our guilt, though because of it not one of us can stand in your presence.’” Well he certainly has a flare for the dramatic. Also, does God actually know that the Israelites are marrying women from different cultures? Because, if he does, he doesn’t seem to care. Why would he let them rebuild the temple if they are still being disobedient? Wasn’t that the issue in the first place? It goes on to say of Ezra “While he was there, he ate no food and drank no water, because he continued to mourn over the unfaithfulness of the exiles.”
The book of Ezra finishes with more lists of names, this time they are the names of every man who married a non-Israelite women. Given the number of Israelites there presumably are, the list isn’t very long: “Among the descendants of the priests, the following had married foreign women: From the descendants of Joshua son of Jozadak, and his brothers: Maaseiah, Eliezer, Jarib and Gedaliah. (They all gave their hands in pledge to put away their wives, and for their guilt they each presented a ram from the flock as a guilt offering.) From the descendants of Immer: Hanani and Zebadiah. From the descendants of Harim: Maaseiah, Elijah, Shemaiah, Jehiel and Uzziah. From the descendants of Pashhur: Elioenai, Maaseiah, Ishmael, Nethanel, Jozabad and Elasah. Among the Levites: Jozabad, Shimei, Kelaiah (that is, Kelita), Pethahiah, Judah and Eliezer. From the musicians: Eliashib. From the gatekeepers: Shallum, Telem and Uri. And among the other Israelites: From the descendants of Parosh: Ramiah, Izziah, Malkijah, Mijamin, Eleazar, Malkijah and Benaiah. From the descendants of Elam: Mattaniah, Zechariah, Jehiel, Abdi, Jeremoth and Elijah. From the descendants of Zattu: Elioenai, Eliashib, Mattaniah, Jeremoth, Zabad and Aziza. From the descendants of Bebai: Jehohanan, Hananiah, Zabbai and Athlai. From the descendants of Bani: Meshullam, Malluk, Adaiah, Jashub, Sheal and Jeremoth…All these had married foreign women, and some of them had children by these wives.” Why does it matter if they had children? Given that fathers were the head of the household, couldn’t they ensure that the children grow up to be good little Israelites?

What Can Churches Teach Atheists?

So life has been quite busy for us lately. I have been working and trying to get some writing edited. Withteeth has been testing out a job as well. As such, it has been difficult for us to find time to publish posts. However, I do have some Bible posts that I’ve been working on. I’ll start publishing those in a few days.

But first I want to talk about the conference we were at this weekend. Gateway to Reason was a first time conference that took place this weekend in St. Louis, Missouri. It was probably the best organized conference that we have been to. I would definitely recommend looking into this conference next year if you are able to make your way to St. Louis for it. It was fairly cheep as far as secular/skeptic conferences are concerned and it had a large number of speakers. Russell Glasser, Matt Dillihunty, Aron Ra, Vyckie Garrison, and David Fitzgerald are just a few of the many speakers who presented a talk.

But it’s Hemant Mehta’s talk that I want to really discuss. His talk took place this afternoon. Hemant’s talk was about how atheists are failing to attract members and convince people to give up their religion. He said that there are a number of things that churches do better than atheist groups: First, churches really do give their members a sense of purpose. They send people on mission trips, they encourage people to volunteer, and they get people thinking about how to solve real world issues that affect the members of the church. Atheist groups don’t do these things. As such, we can’t get people to join us. People want to feel as though their local group is for something. They want to feel as though their is a purpose in attending that group. So how do we give people that purpose? Second, Churches offer community. Atheist groups do offer community, but our communities are makeshift. Christians will take care of their people. If someone loses their job, Christian groups will help that person until they are back on their feet. Atheist groups don’t do that kind of thing. This means that asking someone to leave their church is asking them to leave their safety net. Why would they do that? How can we better protect each other and offer that safety net? Third, the church is very good at death. They have a good story. A comforting story. We don’t have that. We don’t offer the same inspiration. So how can we inspire people to not fear death? Fourth, Christians have great messengers. They have a terrible message, but their messengers are great. Atheists have terrible messengers. Our messengers insult and offend the people they are trying to deconvert. Our messengers ignore emotion and aren’t very good storytellers. The strength of our message is irrelevant if we can’t catch the peoples attention to share it. So how do we improve our messengers? Hement’s point is that we need to fix the way that atheists bring people in. So how do we do this? Is Hement right or is he completely off base? Does it matter?

Apparently Americans Now Want to Move to Canada…

Because the US legalized gay marriage. Too bad for them, or luckily for us, we legalized gay marriage in 2004. I’m a little disappointed that none of those people would actually be willing to move here: it would be amusing to see the looks on their faces when they realised that Canada is not the place to find what they’re looking for.

An Update

So things have been quite busy lately. I’ve been working and Withteeth has been looking for a job. Unfortunately, that has meant that the blog has gotten pushed aside for a while. However, I have gotten back into my reading of the Bible. I’m still in 2 Corinthians, which is essentially and overview, so I don’t have anything interesting to write about it yet, but I am planning to get back into writing my Bible overview soon.

But for now I have a few comments to share from my first month of work. Last week I had a lady tell me that I was sent to her by God to help her find some books for her grandsons. I happened to be in the right area and asked her if she needed help, and she wasn’t used to our store, so she told me that I had been sent. It turned out that she wanted some children’s Bibles for her grandsons. I thought it was kind of funny because a) I’m and atheist and it seems strange that God would send me over a Christian, and b) why would God send anybody to help one lady of 7 billion humans find two books? Chances are the grandsons are already being raised Christian, and it’s unlikely the purchasing of the two books would have any real affect on their beliefs, so why would God care?

Yesterday another customer invited me to a Bible study after telling me which Bible she prefers. I just happened to walk into the same section she was in with her daughters when the conversation occurred. As an employee, there isn’t a whole lot more than I can do besides smile and nod.

I bring these stories up because they are two of five incidences that have taken place in the last couple of weeks. It seems as though people just assume I’m Christian. This has gotten me thinking about two things: First, this assumption suggests a level of privilege granted to Christians that others don’t get to share. Christians can just assume that the person they are talking to is a Christian without having to fear any negative repercussion (and they are even right fairly regularly). In North America, we live in a society where people think highly of Christians for no reason other than that they are Christians. People don’t generally get offended when they are mistaken for being a Christian, and Christians have a lot of privileges that other groups don’t have (like the ability to walk down the street and find a church without much difficulty, or the ability to find curriculum that cater to them so that they can homeschool their children). I can’t assume that any given person is an atheist, and I risk offending people if I do make the assumption. Second, how can I as an atheist and an employee respond to these assumptions? Like I’ve said, so far all I’ve done is smile and nod, but I’m not really a fan of that approach. I don’t want people to just assume I’m a Christian, but I can’t really represent atheism at my job. Like everybody else, I have to put my beliefs on hold and just focus on the customer. There is no easy answer, but I wish that people wouldn’t assume. Not everybody is a Christian.

The Problem with Calling Religious Belief a Mental Illness

I’m sure many of you have heard the claim that religion is a mental illness. I despise this claim. It is insulting to those of us who actually suffer from mental illnesses and it is insulting to those who are religious, regardless of whether or not they suffer from mental illness. In fact, I’d say it’s doubly insulting to those theists who actually do suffer from a mental illness.

So what is a mental illness? According to, “Mental illnesses are health problems that affect the way we think about ourselves, relate to others, and interact with the world around us. They affect our thoughts, feelings, and behaviours. Mental illnesses can disrupt a person’s life or create challenges, but with the right supports, a person can get back on a path to recovery and wellness.” Obviously this is a very broad definition that can be applied to many different things, but mental illness is marked by how it affects a persons ability to cope with daily life. Mental illnesses make everyday life more difficult. It can make it difficult for a person to get or keep a job, it can make simple tasks like grocery shopping infinitely more challenging, and it can even make getting out of bed or leaving the house impossible. Different mental illness effect people differently, and each person reacts differently to their mental illness. Some people suffer more than others. But we are all affected in one way or another and we all struggle with some element of daily life that others don’t struggle with.

Religion does not have this affect on people. A person who is religious may choose to avoid leaving the house so that they don’t have to associate with those who don’t share their religious views, but they don’t find it physically impossible to leave the house. They don’t feel the fear and anxiety when trying to leave the house. They don’t suffer from the panic attacks or the compulsions. Leaving the house for a religious person who tries to avoid mainstream society isn’t any more difficult for the religious person than it is for the mentally healthy person. And even the so-called delusions and hallucinations said to be suffered by the mentally healthy religious person aren’t like the delusions and hallucinations suffered by those who have delusions and hallucinations as part of their mental illness.

Here’s the thing, all people suffer from delusions and hallucinations at one time or another. Whether it’s seeing a person in the shadows or hearing a wild animal in the rustling bushes, we all see and hear things that aren’t there. In fact, it’s an evolutionary advantage to do so. It’s better to hear a predatory animal when there isn’t one and run from nothing than it is to not hear a predatory animal when there is one and get eaten. It’s better to over react than under react. As such, humans see people hen no people are there and hear danger when there isn’t any. All people do this unless they suffer from some disorder that prevents them from doing so. As such, hearing and seeing things that aren’t there doesn’t make one mentally ill. And being mentally ill doesn’t make one delusional. Not all mentally ill people suffer from delusions or hallucinations.

Do religious people hold beliefs that aren’t real? Of course. I have yet to meet a person who doesn’t believe, and even cling to, some falsehood. I would like to think that I’m smart enough to only believe true things. I would like to think that I’ve perfected my rationality to the point where I can only believe what is true, but I haven’t. And, like it or not, neither have you. None of us are capable of such a thing. Our brains just aren’t capable of it. So yes, religious people believe things that aren’t true, and yes, I believe that a number of their false beliefs relate to religion. But that doesn’t mean that religion is a mental illness. It means that they are fallible humans like everybody else who have fallen for one, what I believe to be, lie that I haven’t. But what about the people who say they talk to God? Aren’t they delusional? Well no. Have you ever taken the time to listen to how they talk about their conversations with God? It’s not like the way a schizophrenic talks about their delusions, or the way any other mentally ill person talks about their own delusion. To demonstrate this, I will use music as an example. We’ve all heard those annoying songs that play over and over again in our heads. Those songs that we know aren’t taking place in the real world. They don’t sound real. They don’t sound solid. Often only one part of the song will play, and we will only hear the words we know. Sometimes we’ll even hear it in our own voice, or it’ll be more like a hum than an actual song. But we know that nobody else is hearing the song. This is often how religious people will talk about their conversations with God. They will say that is was one sided and only they spoke, but they knew that God gave them an answer, or they will say that they heard God’s reply in their own voice. And if they do hear Gods voice in a voice that isn’t their own, they still talk about knowing that it was only in their head and only they could hear it. Very few people say they saw God as if God were actually in the real world, or that they heard God speak externally in a way that others could hear. Were they delusional, the voice of God should feel solid, physical to them. It should seem like others are crazy for not hearing it. It should seem external from themselves. For example, I have a friend who hears music as part of her mental illness. The music is in her head, but she doesn’t hear the music the way we do when we have a song stuck in her head. The song seems to be coming from the external world around her. She has even asked her brother to turn the music off when she heard it. It is only when she’s told that there is no music playing that she realises that it is happening in her head. That is how a delusion manifests itself. Delusions don’t just seem real to the person who experiences them, they feel physical and external. Religious people may eel their conversations with God are real, but they rarely talk about them as though they are physical and external. When they do talk about them as physical and external even other religious people tend to think they are delusional.

But my problem with calling a religious person mentally ill isn’t just because it is inaccurate. Calling religious belief a mental illness automatically devalues my involvement within the atheist community because I am mentally ill. It assumes that mental illness is an insult. It uses mental illness as an excuse to dismiss the person without dealing with them. By using mental illness in this way, you are dismissing me despite the fact that I’m not religious. Despite the fact that I’m “on your team.” But mental illness isn’t an insult. I’m not less human, or less valuable, because I’m mentally ill. I’m not wrong more often or more likely to believe falsehoods than you are because I’m mentally ill. I just struggle with day to day tasks that you don’t struggle with. I just need to be more aware of my mental state than you do. I just need to take medication that you don’t have to take, and only for a short amount of time. My mental illness isn’t a reason to dismiss me, and mental illness wouldn’t be a way to dismiss religion either. Even if religion were a mental illness, you would still need to deal with it in the same way. You would still need to engage the religious.  The conversations wouldn’t be any different. And the medication wouldn’t make it go away. Mental illnesses are dealt with, they aren’t cured. I will always have an anxiety disorder. No amount of medication is going to make it go away. Religion would be the same were it actually a mental disorder. It could be dealt with, but no amount of medication would make it go away.

So stop trying to dismiss the religious by calling them mentally ill. Stop trying to use mental illness as a way to discredit the religious. And stop acting as if it’s not an insult to me to call religion a mental illness. The argument doesn’t work. It is not accurate and it does not mean that you can avoid the conversations or cure the religious. It’s just insulting and dismissive.


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