A call to action to address people's psychological and social motives for a belief in God, rather than debate the existence of God With every argument for theism long since discredited, the result is that atheism has become little more than the noises reasonable people make in the presence of unjustified religious beliefs. Thus, engaging in interminable debate with religious believers about the existence of God has become exactly the wrong way for nonbelievers to try to deal with misguided—and often dangerous—belief in a higher power. The key, author James Lindsay argues, is to stop that particular conversation. He demonstrates that whenever people say they believe in "God," they are really telling us that they have certain psychological and social needs that they do not know how to meet. Lindsay then provides more productive avenues of discussion and action. Once nonbelievers understand this simple point, and drop the very label of atheist, will they be able to change the way we all think about, talk about, and act upon the troublesome notion called "God."

A call to action to address people's psychological and social motives for a belief in God, rather than debate the existence of God With every argument for theism long since discredited, the result is that atheism has become little more than the noises reasonable people make in the presence of unjustified religious beliefs. Thus, engaging in interminable debate with religious believers about the existence of God has become exactly the wrong way for nonbelievers to try to deal with misguided--and often dangerous--belief in a higher power. The key, author James Lindsay argues, is to stop that particular conversation. He demonstrates that whenever people say they believe in "God," they are really telling us that they have certain psychological and social needs that they do not know how to meet. Lindsay then provides more productive avenues of discussion and action. Once nonbelievers understand this simple point, and drop the very label of atheist, will they be able to change the way we all think about, talk about, and act upon the troublesome notion called "God."

In the new mega-anthology from best-selling editor Russ Kick, more than fifty writers, reporters, and researchers invade the inner sanctum for an unrestrained look at the wild and wooly world of organized belief. Richard Dawkins shows us the strange, scary properties of religion; Neil Gaiman turns a biblical atrocity story into a comic (that almost sent a publisher to prison); Erik Davis looks at what happens when religion and California collide; Mike Dash eyes stigmatics; Douglas Rushkoff exposes the trouble with Judaism; Paul Krassner reveals his “Confessions of an Atheist”; and best-selling lexicographer Jonathon Green interprets the language of religious prejudice. Among the dozens of other articles and essays, you’ll find: a sweeping look at classical composers and Great American Songbook writers who were unbelievers, such as Irving Berlin, creator of “God Bless America”; the definitive explanation of why America is not a Christian nation; the bizarre, Catholic-fundamentalist books by Mel Gibson’s father; eye-popping photos of bizarre religious objects and ceremonies, including snake-handlers and pot-smoking children; the thinly veiled anti-Semitism in the Left Behind novels; an extract from the rare, suppressed book The Sex Life of Brigham Young; and rarely seen anti-religious writings from Mark Twain and H.G. Wells. Further topics include exorcisms, religious curses, Wicca, the Church of John Coltrane, crimes by clergy, death without God, Christian sex manuals, the “ex-gay” movement, failed prophecies, bizarre theology, religious bowling, atheist rock and roll, “how to be a good Christian,” an entertaining look at the best (and worst) books on religion, and much more.

This updated edition by one of the world's leading apologists presents a systematic, positive case for Christianity that reflects the latest work in the contemporary hard sciences and humanities. Brilliant and accessible.

Does God exist? Does He do anything in this world? Famous authors like Richard Dawkins suggest strongly that it is very unlikely, but how unlikely is it? God Doesn't; We Do brings James A. Lindsay's mathematical expertise to the question and is able to put the matter under a microscope only available through an understanding of abstract mathematics, which he makes accessible to any reader. Because of that, this book will change the conversation about the existence of God. The central theme of this book, though, points out that even if there were a God, we have no reason to believe He does anything at all in this world. Thus the responsibility is on us, as it always has been, to make our world what it will be. From the back cover: Our world is one that is full of difficult challenges, and many people still turn to God for solutions or credit Him with ones that they find. The time for that kind of superstition is long passed. God Doesn't; We Do seeks to address the topic on philosophical grounds, making appeals to a scientific mindset and evidence-based decision making in fields where religion has dominated for centuries, including morality, politics, and even spirituality. The title really says it all-God Doesn't; We Do: Only Humans Can Solve Human Challenges.

Does God truly love all persons? Most Christians think the obvious answer to this question is, "Yes, of course he does!" Indeed, many Christians would agree that the very heart of the gospel is that God so loved the whole world that he gave his Son to make salvation available for every single person. This book shows that one of the most popular and resurgent theological movements in the contemporary evangelical church--namely, Calvinism--cannot coherently and consistently affirm this vital claim about the love of God. While some Calvinists forthrightly deny that God loves everyone, more commonly Calvinists attempt to affirm the love of God for all persons in terms that are compatible with their doctrines that Christ died only for the elect--those persons God has unconditionally chosen to save. This book shows that the Calvinist attempts to affirm God's love for all persons are fraught with severe philosophical and theological difficulties. Calvinism, then, should be rejected in favor of a theology that can forthrightly and consistently affirm the love of God for all persons. Nothing less is at stake than the very heart of the gospel.

How new is atheism? Although adherents and opponents alike today present it as an invention of the European Enlightenment, when the forces of science and secularism broadly challenged those of faith, disbelief in the gods, in fact, originated in a far more remote past. In Battling the Gods, Tim Whitmarsh journeys into the ancient Mediterranean, a world almost unimaginably different from our own, to recover the stories and voices of those who first refused the divinities. Homer’s epic poems of human striving, journeying, and passion were ancient Greece’s only “sacred texts,” but no ancient Greek thought twice about questioning or mocking his stories of the gods. Priests were functionaries rather than sources of moral or cosmological wisdom. The absence of centralized religious authority made for an extraordinary variety of perspectives on sacred matters, from the devotional to the atheos, or “godless.” Whitmarsh explores this kaleidoscopic range of ideas about the gods, focusing on the colorful individuals who challenged their existence. Among these were some of the greatest ancient poets and philosophers and writers, as well as the less well known: Diagoras of Melos, perhaps the first self-professed atheist; Democritus, the first materialist; Socrates, executed for rejecting the gods of the Athenian state; Epicurus and his followers, who thought gods could not intervene in human affairs; the brilliantly mischievous satirist Lucian of Samosata. Before the revolutions of late antiquity, which saw the scriptural religions of Christianity and Islam enforced by imperial might, there were few constraints on belief. Everything changed, however, in the millennium between the appearance of the Homeric poems and Christianity’s establishment as Rome’s state religion in the fourth century AD. As successive Greco-Roman empires grew in size and complexity, and power was increasingly concentrated in central capitals, states sought to impose collective religious adherence, first to cults devoted to individual rulers, and ultimately to monotheism. In this new world, there was no room for outright disbelief: the label “atheist” was used now to demonize anyone who merely disagreed with the orthodoxy—and so it would remain for centuries. As the twenty-first century shapes up into a time of mass information, but also, paradoxically, of collective amnesia concerning the tangled histories of religions, Whitmarsh provides a bracing antidote to our assumptions about the roots of freethinking. By shining a light on atheism’s first thousand years, Battling the Gods offers a timely reminder that nonbelief has a wealth of tradition of its own, and, indeed, its own heroes.