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features
Editorial - A Few Who Understand
Atheist News
School Prayer Victory
In Arizona
Austin, Texas
12
5
20
39
41
our cover:
Religion's assault on our rights and civil liberties is not often, nowadays, so personal as it is in the case of Bruce Hunter, pictured this
month, on the cover, in front of some of the blackboard comments
his students felt free to make once they learned that the Christian
principal of the school fostered a climate in which these activities
were permitted.
It is 'hard for many to see the point of removing "In God We
Trust" from currency and coins of the United States, or the creche
scenes from government buildings. Yet, these symbols proclaim government sponsorship of religion and create the climate of uninhibited
bigotry that is responsible for ruining Bruce Hunter's teaching career.
Bruce Hunter is the personification of all the other suits being
fought by the American Atheist Center. What religion has done to
him, it will do to all of us if we lose the war, of which Bruce Hunter's
suit, like all the others, is a crucial battle.
May, 1979
Page 1
--
Page 2
May, 1979
~I
American
Atheist
LETTERS
Bunnies, Geese & Deities
Zionism
Dear Editor,
How is it possible for an Atheist to
support separation of state and church
in one country and a theocracy in another at the same time? How can an
Atheist oppose racial discrimination in
this country and support it in Israel?
In other words: how can an Atheist
support Zionism?
I want equal rights for Jews the
same as I do for Christians, Moslems,
Negroes, Indians, etc., and the elimination of all prejudice against anyone.
However, establishing a Jewish theocracy is not the answer to anti-Semitism.
If anything, it causes more anti-Semitism.
An Atheist who supports human
rights will oppose Zionism as (s)he
would any other organization that
would try to divide people.
(S)he
should instead try to educate people
about the foolishness of all religions
and the harm they cause.
Louis R. Williams
Colorado
Austin,
Dear Atheists,
Have you ever:
G. Richard Bozarth
Texas
May, 1979
Page 3
~ETTERS
Common Goals
Dear Mrs. O'Hair,
I'm the radio newsman who interviewed you in early March prior to
your speaking engagement at the University of Kentucky.
I am not an Atheist. I'm Jewish, but
I wish to applaud most of the work
you've done or are trying to do. I'm
especially thankful that you got prayers and Bible-reading taken out of the
public schools.
I was in my first years, of elementaryschool when that Supreme Court
decision came down (1963), but because I was lucky enough to go to
Shaker Heights, Ohio schools, which
have a sizeable Jewish student population, I never experienced prayers or
Bible-reading in school.
Now, however, I have a daughter
who'll be entering school in about four
years, another child on the way, and
my family is now in Kentucky. If not
for your efforts, my children would
probably get a Christian education if
they go to public schools.
Jews (although I myself am a very
reformed Jew) and Atheists are in the'
distinct minority in this country. I'm
glad you have the courage to stand up
Foreskin Follies
Dear Editor,
I'd like to make a few comments about "The Sacred Foreskin of Jesus Christ,"
which appeared in the February issue of the American Atheist.
1) .The 29 December.1975 issue of Time magazine states that the reliquary
which holds Jesus' foreskin is in Calcata, north of Rome. Calcata is a small town in
Italy, not India; the reliquary in question was part of an Italian exhibition of sacred
treasures. So, the cited report, "Calcutta, 4/1/46" from' The California Watch seems
rather strange, except for the identical English pronunciation of Calcata and Calcutta.
'2) Even supposing that, as I aminclined to believe, there existed a person called
Jesus or .Joshua, whose 'real or adoptiveparents descended from the royal house of
David (wherefore Jesus became or was made to be a claimant to the throne, a preacher for the re-institution of the kingdom, and a man executed as the king of the
Jews), that he was circumcised, and that his foreskin was preserved even before
Constantine's wife created a market 'for Christian relics, there is no way of telling
which of the dozen or so foreskins in European churches is the true foreskin. There
seems to be no legend about the true foreskin (like the legend about the true cross);
however, preputiologists, prepuce-students', would do themselves a great service if
they collected all the foreskins of Jesus and invited sick pilgrims (preferrably V.D.
patients), in the hope that a miracle would reveal the true foreskin.
3) Relics are to be venerated, but veneration is an ancient Roman practice, the
cult of Venus. The veneration - or should we say hermation? - of a foreskin is
related to phallic cults, which flourished in many parts of the ancient world. However, in Christ's times, the Jews and the Jew-Christians were against veneration and
hermation. Indeed, as symbolic castration, circumcision is the very opposite of hermation. Therefore, it is extremely' unlikely that the foreskin of Jesus would be preserved by anyone, even if they had foreknowledge of Jesus' ascent into heaven. Our
preputiologists of Jesus are just wasting their time!
, Amedeo Amendola, Ph.D.
,
New York
Page 4
May, 1979
'Foul Film'
Dear Editor,
I'm writing an angry response to
Elaine Stansfield's film review of Foul
Play in the January issue of the American Atheist magazine. She has totally
missed the boat of insight on this foul
film, and with her "charming movie"
review she has done a disservice to
Atheists. The movie is a chintzy, shallow, audience picture (money-maker).
Its content is aimed at a sub-teenage
mentality.
The Atheist group in the film under
the name "Tax the Churches" were
portrayed as ugly, murderous, selfish
freaks. They were disdained and jeered
by the audience almost unanimously.
I'm sorry I hadn't seen this terrible review and responded sooner. Please advise all conscientious Atheists not to
see it. When a person places money on
a ticket (s)he's voting "yes" to the movie and its content. Stansfield owes us
an apology.
Thomas Cassotta
Connecticut
Mr. Cassotta,
I'm afraid you didn't read my review carefully enough since you missed my central point that the Atheists in the film were the villains, but
given the kind of movie censorship we
have today, the writers did manage to
slip in some heavy indictments against
the wealth of churches which should be
taxed - but aren't.
The writers also managed to slide in
a complimentary word about the lady
who headed the Atheist group. My use
of the word "charming" had sarcasm
surrounding it, and my readers have
generally understood this was scarcely
fulsome praise. In fact it was one of
our members' praise of the film which
prompted me to see it.
I make no apologies whatever for
my review since I still feel my fellow
writers in the PR field who say, "Any
publicity is better than none, "are generally correct. Since this film managed
to speak our feelings about the wicked
wealth of the Catholic Church it may
have given some viewers something to
think about, which is all to the good
for us. I think Atheists ought to see
the film.
Elaine Stansfield
American Atheist
$
SCHOOL PRAYER VICTORY
IN ARIZONA
Another local victory in the ever
ongoing battle for separation of state
and church was. won on 29 March
1979 by American Atheists Member
Theresa M. Collins of Chandler, Arizona, when a U.S. District Court
judge ruled in her favor that prayers
opening Chandler High School Assemblies were a violation of the U.S. Constitution. Named as defendants were
the school district, members of the
school board, the school superintendent and the principal of CHS.
The prayers began two years ago
when religionists gained control of the
CHS student council and requested.
permission from school officials to be
allowed to cram their theism down
all students' throats with prayers at
assemblies .. The school officials were
eager to appease the religious community at the expense of the 1st Amendment and allowed the prayers
to become an official part of school
. assemblies ..
At this time, American Atheists
Member Krista Collins was a CHS
student' and did not' appreciate being
proselytized .at assemblies she had
to attend. Theresa Collins took up
for her daughter by protesting. to
school officials in May, 1978. The
school district turned to the county
attorney for a ruling on the assembly
prayers and was assured that the
. prayers were not unconstitutional.
.'strengthened
by this, the abuse'
carried. over into the next school
year. Although Krista Collins, who
is currently organizing an American
Atheists Chapter at Arizona State
University, had graduated from CHS
at the end of the 77-78 term, Theresa
Collins' son, James, was now a senior
at the high school. Ms. Collins pro-'
tested the prayers again on 15 Sept
1978.
The CHS principal responded that
prayers would not stop unless prohibited by a court ruling. Undaunted,
Ms. Collins, who was represented by
the American Civil Liberties Union,
NEWS
The news is chosen to-demonstrate, month after month, the dead, reactionary hand of religion. It dictates good habits, sexual conduct,
family size: It censures cinema, television, even education. It dictates life values and lifestyle. Religion is politics and;
always, the most authoritarian and reactionary politics. We editorialize our news to emphasize this thesis.
Unlike any other magazine or newspaper in the United States, we are honest enough tcadmit it.
Austin, Texas
May, 1979
Page 5
Page 6
May, 1979
seq.
(3) Whether testimony at trial indicated that Plaintiff-Appellant's constitutionally protected First Amendment conduct
was a substantial or motivating factor in the Defendant-Appellee's termination of his employment.
Statement of The Case
Course of the Proceedings and Disposition in The Court Below
The Plaintiff-Appellant filed a Charge of Discrimination in
respect to religion, against Dallas Independent School District
(DISD) with the Dallas, Texas, District Office of the Equal
Employment Opportunity Commission, charge nr. 061-613545 on 28th January, 1976. He received Notice of Right to Sue
Within 90 Days from the United States Department of Justice
on 20th January, 1977.
The Plaintiff-Appellant filed his original and amended Complaint against DISD, the President and Board of Directors the
Superintendent of Schools and the Principal of Spruce High
School in the United States District Court for the Northern
District of Texas, Dallas Division for violations of Title VII of
the Civil Rights Act of 1964, as amended (1972), for unlawful
discrimination on the basis of religion; under Section 2000e et
seq., specifically 2000e-5; under 28 U.S.C. Sec. 1331 and
1343, 42 D.S.C. Sec. 1983 and 1988, 28 D.S.C. 2201 and
2202 and under the freedom of religion guarantees of the First
and Fourteenth Amendments to the Constitution of the
United States, seeking injunctive relief, a declaratory judgment
as to the Defendant-Appellee's practices, reinstatement in employment to the position which he would have held but for
the Defendant-Appellee's discrimination, back pay, damages,
and attorney fees and costs.
Defendant-Appellee filed a Motion to Dismiss on the 11th
Amendment grounds that the DISD is a political subdivision of
government and not a person subject to any cause of action,
that the court was without jurisdiction as to individual defendants named since no charge of discrimination had been filed
American Atheist
Austin, Texas
with drug abuse, the alleged ostensible r~ason for the address.
At the next' meeting of the faculty representativesof
Class,
room Teachers of Dallas, Mr. Hunter moved to adopt a resolution opposing religious indoctrination in the DISD assembly programs. There was a motion .to ~.t,able his resolut,ion,
"because otherwise' the community is' 'going to think we're
against religion." ,
'
,
Nevertheless the motion gained publicity and later Mr.
Hunter appeared on Channel 8 television (Dallas) to explain
it. Following this Principal Richardson notified Mr. Hunter,
"I have gotten (sic) parents and students coming to me asking
me to kick you out." This referred only to Mr. Hunter's
publicly expressed state and church-separation position.
This incident eventually resulted ill the promulgation of
DISD Administrative' Regulation No. 6141.2-.2a entitled
"Religious Liberty and Separation of Church and Stat~"
"Neither instruction nor materials (including films, copies
of religious texts, et cetera) nor assembly programs shall
be used' to promote or encourage non-religion, sectarian
religion, .partisan religious viewpoints, religious groups,
or sectarian religious activities.
,';'
,
"This shall not be construed to prevent persons engaged,
in religious work from speaking in school assemb!ies. In
each case, however, the principal shall be certain that
the speakers understand that remarks will not beof such
a nature as to promote or encourage a particular religion,
religious groups, religious activity, or non-religion. If a
school program, once underway, comes in conflict with
this policy, it shall be the responsibility of the principal
to interrupt and end such activity. "
This though was not before Dr. Nolan Estes, Superintendent of Scho'ols, made comments to newspapers concerning which ("If you take [religious-implied]
values out of
our classrooms you are raising robots who will answer to any
master.") Mr. Hunter became defensive and contacted Mr.
Estes by mail to protest.
.
This incident passed and the situation appeared to stabilize.
In Spring, 1972, the annual Mathematics Symposium
was held on a non-school day (Saturday) at Bryan Adams
High School to be opened with the national Pledge of Allegiance. When a student queried concerning this, Mr. Hunter
expressed a negative opinion in respect to the use of the
words "under god" in the pledge. From this event it was
deduced that Mr. Hunter might be an Atheist. A mother,
a member of the school board, called Principal Richardson
who advised Mr. Hunter that patrons wanted students re,moved from his classes. As Mr. Hunter's were the only Calculus classes, Principal Richardson was concerned over decline in enrollment. Actually four transfers to other subjects were made that year, and in the year 1973-4 the Calculus class was given to another teacher.
Absolutely no support was given by the school to this
outstanding teacher when his position ois-a-ois religion became known. The sympathy of the school administrators,
especially Principal Richardson, was given in support of
the patrons and transfers were made for their accommodation. Students were not urged to remain with an excellent instructor and to accept the pluralism of American
religious convictions which included the acceptance of the
viewpoints of Mr. Hunter.
Concerned with the outburst of hostility, Mr. Hunter
asked for and received permission from Principal Richardson to discuss the pledge incident and the rumors incident
thereto in after-school rap sessions.
Introducing a broad
array of religious literature (Buddhist, Hindu, Shinto, Judaism, Christianity), Mr. Hunter was asked by one student
for a particular sample of extremist Atheist literature. The
May, 1979
Page 7
Page 8
May, 1979
Item
American Atheist
May, 1979
Austin, Texas
Page 9
come the perceived deficiencies. However, the administrative team, other teachers, students and parents had come
to know of his status and the religious conflict he had with
the principal. Students were permitted to make complaining statements concerned with his Atheism and these were
put in his personnel file without his knowledge. Teachers
did the same. Newspaper articles concerned with him were
accumulated, as well as "Bruce Hunter" Letters to the Editor.
With the principal leading, Mr. Hunter became anathema
in the school. Concerned with other matters at the school,
including his genuine concern for the need of a non-smoking
male teacher's lounge, he was contemptuously and inconsistently handled by the principal. In a three-week period,
Principal Norman first refused to consider a male non-smoking lounge, then said, "We'll see."; then said, "We'll take
a poll."; then said, "Yes."; then said, "No."; and then created
the lounge which had been requested in the first place. During
this sequence of events Mr. Hunter sought outside aid from
ASH (Action on Smoking and Health), but the President
of that organization, Mrs. Betty Moore testified before the
School Board: .
"But had I known Mr. Hunter was an Atheist, I would
not have done so. I think I would have realized that the
principal would have felt some irritation already with Mr.
Hunter."
Unsupported by the administrative team, under fire in all
areas, Mr. Hunter on two occasions responded to queries
of students concerned with his views of religion in an attempt
to cultivate their tolerance. This was done once in classroom
with the approval of Principal Norman, who, in fact, participated. [A distinction is made here between "homeroom"
which meets approximately three times a month and mathematics (solid subject) class which meets daily.] When approached with questions during homeroom period on several
occasions, as a student testified:
"And we did-we did this a matter of a few of us, four or
five of us, on about six or seven occasions probably,"
during the year. Mr. Hunter attempted to answer queries
shortly and cogently without prolonging the query session.
Indeed the testimony of the student was that Mr. Hunter
never initiated the discussion.
Because of his insistence that students meet standard
behavior policies, Mr. Hunter-following
written regulations
and school policies-referred students to counselors for 3-day
tardies, 5-day tardies, wearing of caps in class (a characteristic
of Black student defiant behavior in the school), eating in
class, profanity, verbal abuse, fights, etc. In the Spring, 1975,
these referrals were so great in number that Mr. Hunter asked
Principal Norman if he should handle (1) more of them or
(2) all of them with in-class counseling and was advised by
Principal Norman to send all infraction cases to the counselors or the principal.
The referrals were serious in nature resulting in 14 threeday suspensions, 31 parent conferences, 21 instances of corporal punishment, 4 three-days in suspension center, 2 fivedays in suspension center, 2 five-days of K.P. and 1 student
referral to counseling. Tardy referrals alone included 78
total, diminishing in number from a peak in October, with
one in March, April or May, indicating that Mr. Hunter's
hard-line on discipline apparently worked.
Only 18 students were involved in repeated referrals, one
(Henry) having 10, two (Billups and Toscano) having six
and the other 15 having from 2 to 4 referrals. Most students
responded to one referral. During the school year this involved
an average of 3 such student referrals every 2 days. However,
the bumper crop occurred in September (26 with 20 students
involved) and October (58 with 20 students involved). By
April, May and June discipline had returned to the room
and no referrals were made in Mayor June, with only 10
Page 10
May. 1979
American
Atheist
t
r
11
d
h
el
After a lengthy, forty page, legal argument, the brief concludes with this summary:
In the case at bar, undisputed testimony shows that the
principals of Bryan Adams and Spruce High Schools consistently violated DISD Administrative
Regulation Policies
2211 (h), 5133(c) and 6141.2-2a, which had been promulgated
to avoid excessive entanglement of the school system with religion.
When the Appellant exerted his First Amendment protected
rights to speak or complain concerning these violations he was
classified as "the Atheist teacher," against whom retaliatory
measures of lowered evaluation and requests for involuntary
transfers were made by the principal first involved. To minimize damage to his career, he exercised his right to a sabbatical
leave. Upon his return, DISD, refusing to reinstate him at
"equal or better" position than that previously held, as required, not alone did not restore him to his rightful place,
Pettaway v. American Cast Iron Pipe Co., 494 F2d 211,
(1974) Fifth Circuit, but assigned him to a school where the
principal's violations of the aforementioned DISD Administrative Policies were notorious.
In the school, Spruce High School, Appellant was required
to attend mandatory religious assemblies and otherwise involve himself involuntarily in other religious exercises (the
principal leading teachers in prayer). When he exerted his First
Amendment protected rights to speak or complain concerning
these subsequent violations, he was denied the right of freedom of association (sponsorship of an alternate opinion club
contra existing school-sponsored religious clubs), freedom of
speech (criticized for leaving an assembly at the height of a
religious propagandizing) and freedom to protest (in a letter
to the Superintendent of Schools in regard to the religious
garb of the principal).
The appellant did not attempt to prevent students, teachers or administrators from using the flag pledge (under God),
but merely expressed his negative opinion. He did not interfere
with religious assemblies or clubs, nor intrude his belief system
into them, but attempted to avoid controversy with students
and faculty members as he processed his complaints through
administrative channels and requested accommodations of:
.
(1) principal's compliance with DISD Administrative Policies;
(2) sought to be exempted from pledge recitation and compulsory religious assemblies;
(3) sought to obtain an alternate voice to the illegal religious club entanglement of the school.
On this second set of occasions, retaliatory actions of reduced evaluation and ultimate termination were taken against
him. Post hoc rationalizations were manufactured to cover
the discriminatory actions taken. Among these were recitation
of an undifferentiated fear or apprehension of future disturbance.
At trial the Appellee presented no evidence of any attempted accommodation, mandatory attendance at religious assem- ,
blies was continuing, as was the flag salute, school sponsored
religious clubs continued to flourish, alternate view point clubs
had been summarily denied to both requesting students and
Appellant.
There was no evidence introduced that Appellant's protected activity had materially or substantially interfered with the
requirements of the operation of the school.
After placing appellant on "probationary status," the Apellee took no affirmative action to assist him toward the resolution of his stated deficiency and indeed even questioned why
his attorney thought such help should be forthcoming, viewing
him as so competent as not to be in need of it other than to
exhort him to "look within" himself.
.
Austin, Texas
The paramount and recurring reasons for Appellant's difficulties were succinctly stated by the trial court, in its opinion.
"Unquestionably an administration must be sensitive to any
propensity of students to take advantage of teachers with unpopular beliefs and the statutory and constitutional command
of neutrality toward belief must be brought home to the students. A faculty member with minority beliefs cannot be left
to fend for himself. Otherwise stated, a failure to provide support is not a maintenance of neutrality. It takes no great imagination to perceive that if students learn that it is popular with
the authority figures in a school to be hostile toward a minority belief and that hostility is both encouraged and supported
by administration, the teacher with the unpopular belief is
doomed to reduced effectivenesss."
May, 1979
Page 11
Page 12
May, 1979
QUESTIONS PRESENTED
Whether 36 U.S.C. 186, which states in its entirety "The
national motto of the United States is declared to be 'In God
We Trust',"
(1) has a clearly secular purpose;
(2) advances religion;
(3) in its use, especially, in the imprinting of the motto on
currency and coins, entangles government wit.h religion excessively?
Whether 31 U.S.C. 324(a), which states in its entirety "At
such time as new dies for the printing of currency are adopted,
the dies shall bear, at such place or places thereon as the Secretary of the Treasury may determine to be appropriate, the
inscription 'In God We Trust', and thereafter this inscription
shall appear on all United States currency and coins,"
(1) has a clearly secular purpose;
(2) advances religion;
(3) entangles government with religion excessively?
Whether 36 U.S.C. 324, in that part which states, "The
motto 'In God We Trust' shall be inscribed on all coins,"
(1) has a clearly secular purpose;
_(2) advances religion;
(3) entangles government with religion excessively?
STATEMENT OF THE CASE
The Petitioners, Madalyn Murray O'Hair and Jon Garth
Murray, et aI, filed their original and amended complaint with
the United States District Court for the Western District of
Texas, Austin Division, on 1 September 1977, invoking
jurisdiction under 28 U.S.C. sections 1331, 1346(2) and 1402
(a)(l), asking that 36 U.S.C. section 186 and 31 U.S.C. sections 324 and 324(a) be declared unconstitutional
on the
grounds that these laws, together with the enforcement
aspect of 18 U.S.C. sections 331 and 333 violate the free exercise, free speech and establishment clauses of the First
American
Atheist
Austin, Texas
May, 1979
Page 13
CONCLUSION
For these reasons the writ of certiorari should be issued
to review the judgment and opinion of the Court of Appeals
for the Fifth Circuit.
ASSAULT
DNA
THEOCRACY
The most important
legal case
which the Atheist Center is currently
involved in is O'Hair v. Hill, now in the
United States Court of Appeals for the
5th Circuit, case No. 79-1397. The
brief on the case was presented to the
court on 13 May 1979 and the issue
there is basically:
Is a provision of the Texas Constitution, Article 1, Section 4, unconstitutional insofar as it excludes from
any state "office or public trust," persons who do not "acknowledge the
existence of a supreme being." when
enforced by mandatory state provisions, Constitutional
Articles 19
and 19.1, and 35.22 VACCP and
especially does such a law:
(1) have a clearly secular purpose?
(2) advance religion?
(3) in its use, entangles government
with religion excessively?
The case was filed because of a
number of harrassment suits brought
against the Atheist Center last year.
The "Statement of Facts" given to
the United States Court of Appeals
stated:
Atheists are deprived of their civil
rights under the Texas Constitution,
Page 14
May, 1979
Ii/.
district courts of Travis County, Texas. After filing of this action on October 20, 1978, civil judgments have
been entered in two of the harrassment civil actions against Appellants
for the sum of $95,000, this being an
instance of what can occur.
Appellant O'Hair has continually
been threatened with "Christian juries" and in the case of Strobel, the
same awarded double the amount
sought in the complaint. In another
of the civil actions, the court is, at
this date after trial, considering entry of a further judgment against Appellant O'Hair in the amount of
$4300. The fourth case is not set for
trial at this time, but fhe Plaintiff has
brought suit against Appellant O'Hair
requesting $5,000,000 damages on the
basis that Appellant O'Hair committed
a tort in destroying his belief in god.
In the criminal action against Appellant O'Hair, in the County Court
at Law, No.1, of Travis County, the
complaint alleges that Appellant 0'Hair disrupted a meeting of the Austin
City Council on 2 November 1977, in
protesting the unconstitutionality
of
an invocation prayer. This criminal action was brought in retaliation against
Appellant O'Hair's affirmative action
against unconstitutional
praying in
government activities, especially the
City Council of Austin. Appellant
O'Hair subsequently
filed the case
of O'Hair v. Cooke, Cause No. A-77CA-236, in the United States District
Court for the Western District of
Texas, Austin Division, alleging that
the invocation of prayers at the Austin City Council meetings is unconstitutional.
In short, Appellant O'Hair is being
harrassed with a criminal charge, and
American
Atheist
"
"
(1) that they have an adverse interest, (2) that the interest is personal,
and (3) that the interest is more than
negligible, i.e., not frivolous or insubstantial, especially when they plead,
as here, that an establishment of
religion by the State of Texas is involved, threatening the free exercise
of their Atheism.
Plaintiff-Appellants'
complaint reveals that they meet these standards.
The allegation of facts are sufficient
(1) to show deprivation of a right of
free exercise of Atheism, (2) to show
an establishment not alone of religion
but of a theocracywhere
none but
persons who believe ..~!l sup~eme bemg may hold "office or public trust"
in the State of Texas, thus (3) depriving Plaintiff-Appellants of a Republican form of government, (4) to
show a deprivation of constitutional
May, 1979
Austin, Texas
1/
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May. 1979
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Austin, Texas
May, 1979
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May, 1979
American Atheist
May, 1979
Austin, Texas
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tain any ministry against his consent .... " The display of
a creche and Menorah in the Texas Capital must inevitably
lead to other unconstitutional displays there in the form of
Hare Krishna chants, Buddha's Birthday (Tet) meditations,
Ramadan (Islam) fasting ceremonies, and others. The creche
and Menorah should. be enjoined and the sound rule proposed earlier by the Board of Control - but later withdrawn is the constitutional approach.
Atheists challenge
City Counci I prayer
It's Wednesday, Feb. 21, 1979
15ft!Year-No. 52
TOrrance, California
Page 20
lOCenfs
116P_
May, 1979
Lincoln:
"My earlier views of the unsoundness
of
the
Christian
scheme of salvation and the
human
origin
of the Scriptures have become clearer and
stronqer with advancing years,
and I see no reason for thinking I shall ever change them."
The city
council
members
were a bit shocked to learn
that Lincoln's opinions on the
Bible and Christianity
were so
Atheistic.
Later, the bold and: brassy
American Atheists presented the
mayor
of
Torrance
with
a
bumper sticker which said: TAX
THE CHURCH LIKE YOU TAX
THE ATHEISTS.
The mayor referred the matter
to the city attorney, who said
he would report back to the
council on the matter in about
30 days.
After the meeting, the city
clerk
lamely tried
to justify
the prayers by saying, "The city
clerk does not get paid to read
the invocation. The only thing
the city pays for are the lights."
She was evidently
unaware
that the 1st Amendment forbids
establishing religion even if religion is willing to let itself be
establ ished for free.
.
American Atheist
"On
The
Line"
CONVENTION '79
The director of the Missouri Chapter of American Atheists is a sky diver. It has been the hobby of Richard Richardson for many years; he is already a grandfather.
As these
people come out of the airplane and hurtle through space,
they 'style' which is to say that they place their bodies in
various positions as they fall through the sky waiting to pull
the ripcord on their parachutes so that they may open. Of
course, sometimes the parachutes do not open ... and the inevitable tragedy occurs. We asked Rich what he would ever do
if he pulled on that cord and his parachute did not open.
"Hell, guys," he replied, "I would style all the way to the
bottom. I would call that going out with class."
Whenever the American Atheist Center gets into a tough
bind, we all just chuckle and say that we too will 'style' all the
way down. We have been, recently, in such a tough bind and
faced with the Ninth Annual National Convention,
we thought
we would style it all the way.
That convention,
which may be the last sponsored by
the national offices of American Atheists, was so nearly perfect that everyone went away from it in a glow. The hotel was
beautifully appointed.
Every function was well attended. Each
meeting place was just the proper size, orderly and bright.
Even the microphone
and projector worked. The speakers
were outstanding.
Every aspect of the convention came off on
time, just as planned--and the hotel was swarming with Atheists. All our preplanning clicked. Even when it came tothe
Atheist wedding, the bride turned out glowing, which enhanced her natural beauty, and George Richard Bozarth
looked even better in his tuxedo than he had ever looked in
his Marine dress blues.
The guests were not alone from all over the United States,
but Canada, Mexico and France were represented with members and two major speakers came in from India and England.
Bill Baird actually made it and brought with him a film clip
Austin,
Texas
May, 1979
Page 21
may continua-but now everyone in the host state will be helping to do the work.
For years we have had to struggle to find someone doing
enough that they could obtain the coveted American Atheist
of the Year Award. This time, our track record for 1978 was
so good that we gave a total of thirteen awards. Harold Church
received his for outstanding
saturation of Tennessee with Atheist media coverage; Arnold Via received the same kind of instate award for what he has done in Virginia. (Arnold arrived
in battle fatigues, covered with Atheist buttons. He had been
creating a sensation cross-country
as he drove to the Convention!)
Winn Pegelow, Chapter Director for Dallas, a warm and
thoughtful
host for the convention
in his city, won a state
citation for his challenging of a religious requirement
in the
appointment
of a new Superintendent
of the Dallas Independent School Board. Winn, who is suffering through Ph.D. requirements has yielded the direction of the Dallas Chapter to
Bruce Hunter until he can obtain that coveted Ph.D. degree,
when he will be back with us in a leadership position again.
Bruce Hunter, himself, won a state award for putting his head
on the chopping block in a long and bitter battle with the Dallas School Board-one which lost him his job. (See the cover
story in th is issue for greater detai I.)
Michigan was a run-away for the other three state awards
ganization was not alone going to survive during the hard times
of inflation and uncertain economics of our nation, but that
we were going to grow, consolidate,
reach out and incorporate
within ourselves and the organization
in such a way that American Atheists would represent a hard-core of reason against a
stubborn world of unreason. They wanted nothing spectacular.
They all wanted and demonstrated
that there would be inchby-inch growth if that was what was needed, but that it would
be solid, well based, continuing and determined.
There was not one argument, not one disagreement,
not
even a catastrophe.
(Hey! Remember Chicago, where the roof
caved in and hospitalized Abe Cook!) Everyone came out of
those meetings with the idea of concerted effort, shoulder to
the wheel and an "it can be done" attitude.
For the last three years Robin Eileen Murray-O'Hair
has
managed the book sales at the conventions
and what financial
success we had at the conventions was due, in large part, to
book sales making up (or almost making up) the deficit spending occasioned by the conventions.
Many of you met Robin at
the Chicago Convention in 1977, at the San Francisco Convention in 1978 and now at the Dallas Convention in 1979. Once
again this year, Robin sold over $4000. worth of books at the
convention.
We did not vote as to where future conventions
would be
held for it was by unstated consent that the chapter directors
and members there agreed that the chapters in each state must
sponsor and administrate
a convention each year.
The Michigan Chapter had volunteered
at the San Francisco Convention in 1978 to do just that for the 1980 Convention and that will be held in Detroit, Michigan on April
14,15 and 16 of 1980, the national economy permitting. The
new Utah Chapter, located in Salt Lake City, wants to try it
for 1981 and at the rate they are going, that chapter is set to
catch up to Detroit, instantaneously.
The national office
has too many burdens and the conventions will no longer be a
part of that work load. With the individual chapters pitching in
to do the work and take over in that area, the conventions
Page 22
May, 1979
~/
Awards Ceremony
American
Atheist
we have a convention--or
even an American
the irascible Richard Scholten,
Ohio Chapter Director and even though his award this year
was for his thoughtful
monetary help to save the magazine
twice in 1978, he has also been nominated for American Ath;
eist of the Year for 1979 for the suit which he has filed in
Ohio to wrest back from the Roman Catholic Church a windfall of tax monies which came to that church through a business deal which cheats the taxpayers of Ohio.
The national office came in for several awards as Eric
McCann took home a visible sign of appreciation
for the work
he has been doing to switch the computer from tapes to disc.
Although the job is not quite finished, Eric has more than
earned that recognition.
The second national office award
went to Frank Duffy for the excellent work he had done with
the American Atheist Magazine. Frank quit the week before
the convention and we are sorry to see him go. Our best goes
with him in his new job.
. -' Because we had more than one candidate for the Atheist
of the Year Award and because the Board of Directors could
!not come down altogether on who should get what, Madalyn
exercised her prerogative as the president of the organization
to stop the buck. The problem was solved by giving a Male
Atheist of the Year Award and a Female Atheist of the Year
Award.
The first such award went to Paul Marsa for his outstanding work in New Jersey, particularly
his participation
in the suit of Marsa v. Vort,which is an effort to stop prayers
at City [Borough] Council meetings. Paul has richly deserved
this distinction and we hope that next year he gets a better
award than that--to win the case!
Naturally, the Female Atheist of the Year had to be
Patricia Voswinkel for her extraordinary,
quick win over the
How could
Atheist Magazine--without
Austin, Texas
4.
May, 1979
Page 23
Page 24
May, 1979
Atheist
INDIANATHfISM--by
Jostph fdamaruku
Austin, Texas
May, 1979
Page 25
Page 26
May, 1979
'There is no incarnation, no god, no heaven, no hell. All traditional literature is the work of conceited fools; nature, the
originator, and time, the destroyer, are the rulers of things,
and take no account of virtue and vice in awarding happiness
or misery to men. People deluded by flowery speeches cling
to gods' temples and priests when, in reality, there is no difference between Vishnu and a dog.'3 The important point to
note is that this Upanishad was written some seven or eight
years before Christ.
In the Fifth Century BC, Buddhist and Jaina religions
originated. Both these religions were based on Atheism. During
that time, there also lived 62 heterodox thinkers. Ajitha Kesha
Kambaly, prominent among them, says, 'Upwards from the
feet, downwards from the lips, of the hair of the head, within
the skin's surface is called jiva, or what is known as the old
Atman (soul). The whole soul lives. When this body is dead, it
does not live. It lasts as long as the body lasts; it does not
outlast the destruction of the body. Those who maintain that
the soul is something different from the body cannot state
whether the soul(as separated from the body) is long or small,
globular or circular or triangular or square or hexagonal or
octagonal; whether black or red or yellow or white, of sweet
smell, whether bitter or pungent or astringent or sour or sweet,
whether hard or soft, or heavy or light, or cold or hot, or
smooth or rough. Therefore, those who say that the soul is
different from the body are wrong.'4
The materialists of this period in India said that the whole
universe is made of five elements: Earth, Water, Fire, Air, and
Space. They proclaimed that there was no life after death.
When man dies, the earthly in him returns to the aggregate
of the earth, the fluid to the water, the heat to the fire, and
the wind to the air; while his faculties (five senses) vanish into
space.
Materialism, during those days, was divided into many
branches. Those who said that there was no life after death
were known as Ajeevakas. Swabhava vada (naturalism), Lokayata (pure materialism), Yadricha vad (accidentalism), were
among them. There is not enough time to discuss them in detail. The most important among them was the Lokayata. This
later spread allover India.
Lokayata
It was some 2800 years ago that Lokayata originated in
India with a philosophical structure. Charvaka was one among
the propounders of this philosophy and hence, this was also
known as Charvaka philosophy. Actually both these names
were given to it by its enemies. The word Charvaka is said to
have been derived from the two words 'charu' (attractive)
and 'vak' (word). The enemies of this philosophy were suggesting that Charvakas tempted innocent people by their
skillful arguments and made them materialists.
Lokayata means a philosophy based on Loka, that is,
matter. This philosophy denied the existence of heaven, hell,
and life after death. Loka meant only the material world
capable of being perceived by the senses. According to Dr.
Radhakrishna, the interpreter of oriental philosophy, Lokayata is the Sanskrit word for materialism. The materialists in
India were known as Lokayatas.
No complete works of any of them are available now.
After the period of the Lokayatas all their works were collected and destroyed. The works which criticized the Lokayata philosophy at that time are still extant. In these works
there are many quotations from the Lokayatas. From that
only we get information about the Lokayatas. The following
is the gist of the Lokayata system as given by the idealist
Madhavacharya:
1. According to Lokayata doctrine, the four elements
alone are the ultimate principles-earth, water, fire and air;
there are none other.
2. Only the perceived exists; the unperceived does not
exist, by reason of it never having been perceived. Even believers of the invisible never say that the invisible has been
perceived.
3. If the rarely perceived be taken for the unperceived,
how can they call it the unperceived? How can the ever un-
American Atheist
Austin,
Texas
May, 1979
Page 27
eluded that the elephant was in the shape he had contact with.
These were all partial truths. Jainans never challenged the
existence of god. But they did not accept that there was a
supreme power. Jainans followed a line in-between the material philosophies of the Buddhist religion, Lokayata, and Samkhya on one side, and the Brahmin religion on the other side.
The Rise of Brahmin Religion
For about eight centuries materialism spread and grew up
in India. Even at that time, Brahmin religion continued existing in some pockets, as religion prevails in Russia. The official
acceptance of the Buddhist and Jainan religions affected them
negatively. The kings who gave prominence to non-violence
and non-aggression did not give importance to defense. For
this, the kingdoms which sponsored these religions had to face
several conquerings. Then, to boost the morale of the people,
the stories about the war gods and goddesses were propagated
again. The Brahmin religion gradually came out from underground.
They started influencing and collaborating with the governments. This is just like the McCarthyites, who came into
prominence with the mask of grievance against the Communists in the U.S., where George Washington and Thomas Paine
propagated the ideas of secularism. To fight against that you
have a Madalyn O'Hair. Had we had a Madalyn in India in the
First Century, BC, we would not have had Brahmin superiorityagain.
Gradually the Brahmins started guiding the governments.
They crept into the ashrams of Buddhist and Jainan religions.
They did not forget to absorb some good aspects of these religions. When they succeeded in building more support gradually, their efforts turned to making new kings who supported
their religion. Some kings came out with full understanding of
this situation. The Brahmins had already propagated that the
system of slavery existed because of the sins people committed
in their earlier lives, and it is fatalistic to the slaves to accept
their slavery. All the exploiters of that age started propagating
Brahminism, seeing their benefits from that. This philosophy
was useful to the kings, also.
The destruction of the material philosophy became their
necessity. At one stage they started cruel tortures. against
Buddhists and Jainans. The monks were killed in large numbers. Their ashrams were looted. During the period of the
Gupta kings (from the Third Century, AD to the Fifth Century, AD) this attack continued with all their efforts. The
Brahmins came into prominence once again. From then, until
the 19th Century, we had a dark age in Indian history. The
caste system became all-powerful. Superstitions were propagated and the masses accepted it.
The Brahmins and the Kshatrians exploited the majority
low caste people and lived a luxurious life. All the ancient universities we had were destroyed. Even the study of alphabets
became the monopoly of the higher caste people. Sexual anarchy spread everywhere. It was preached that a pregnancy
from a Brahmin priest was a 'holy' thing. It was a custom that
the husband submitted his wife to the priests if they visited
his home. The numbers of the gods increased day by day.
Women were considered slaves. It was believed that a wife
should sacrifice her life with the cremation of her husband's
corpse.
It was at this point in history that the Muslims conquered
India. The common people considered this an escape. Many
low caste people converted to Islam. Even the Muslim kings
did not try much to break the caste system, which was based
on the Karma theory. It was beneficial to the rulers. Even the
British who conquered India in the 18th Century did not try
to eradicate the caste system. They also wanted to exploit
the people.
Hindu Revivalism
Though the Brirish rulers supported the caste system and all
other measures to exploit the masses, it was for their benefit
that they spread English education. They wanted translators,
clerks, and people for lower jobs. The middle class studied-that
language. Through the newly acquired English language,
Page 28
May, 1979
American Atheist
Austin,
Texas
body is ready to lend a building for an Atheist Center. We operate the Indian Atheist Center without putting up a board. If
we put up a board on the Indian Atheist Center, by using some
provisions of the Rent Control Act they can demand that we
should vacate the building.
We gave the declaration to start the magazine Indian Atheist. last January. We could not start it because we did not get
a place for its office. To purchase a building for the Indian
Atheist Center at Delhi, we need at least $3000. The Atheists
of poor India are not capable of raising that much money.
Because of this, we fail to fulfill many of our practical programs.
Though we could not put up a board or start a magazine,
the Indian Atheist Center is the nerve center of the intellectuals of India. We have already contacted. Atheists of all the
states of India. We will try to build up a very powerful Atheistic organization in India within the coming five years. It is
our immediate task to check the growing Hindu fascism and
to keep up the secular character of our country. We can't give
up.650 million people to the gigantic exploitation of religion.
The Atheist Center of Delhi has already gotten attention
not only all over India, but also from certain corners of Asia
and Africa. Several persons of Bangladesh, Sri Lanka, Thailand, Malasia, Singapore, the Persian Gulf and others have
already contacted our center. Some persons from Africa also
recently visited our center.
What we labor for is to make the Indian Atheist Center a
nerve center of Asian Atheism. I request you to kindly cooperate with us in our efforts to develop Atheism in India and
in ~)Urneighboring nations with powerful organizations.
1 Radhakrishnan
p. 133
pp. 77-78
p. xxiv
in this one case?" And the answer was very frightening. They
said, "We are concerned about the pro-choice people retaliating. "
I predict that is going to happen. There is no way one side
is going to continually let themselves be firebombed. Somebody will say, "Enough is enough!" There are 25 centers that
have been firebombed! Will you not be outraged? How dare
they do this? How dare they not investigate? Does it take
someone being burned to death before somebody gets angry
enough to respond?
Setting that aside for a moment. The anti-abortion people
have had unbelievable success with something called the Hyde
Amendment, which is aimed directly against poor people.
32 states have stopped Medicaid abortion payments to poor
people. If anyone has the right to medical treatment, is it
not the poor?
When I was first getting into this 16 years ago, I gave up
a promising medical career. As fate would have it, a woman
literally collapsed in my arms. She had taken a wire coat
hanger, and in those days if you could just insert the coat
hanger enough to scratch the walls of the uterus to induce
bleeding, if you got a sympathetic physician "to save your
life," the abortion could be done. The woman miscalculated
by half an inch, went through her bowel and hemorrhaged
to death in front of me.
(continued on p.34)
May, 1979
Page 29
Series
Nacogdoches, TX
************************************************
Good Evening,
This is Madalyn Murray O'Hair, American Atheist, back to
talk with you again.
Wherever did the idea come from that Atheists could not
possibly tell the truth? And, why does this still cling to the
courts of the land? Last year I was fighting a case against Bible
reading and prayer recitation, by military order, in our space
flights. When I went to file a suit in our federal courts, I found
out that some incredible laws had recently been passed.
Let me read them to you.
This is in 62 Statute 907, which has been incorporated into
28 U.S.C.A. 453. The first law states:
"Each justice or judge of the United States shall take the
following oath or affirmation before performing the duties
of his office: 'I [person's name], do solemnly swear, or
affirm, to do the duties of my office, so help me god."
The law was passed on June 25, 1948. What good does it
do to affirm if the affirmation must be "so help me god?"
This means that every justice and every judge in the United
States must believe in god and say so with this oath.
Ah! But then we go to Public Law 89554, which was
passed on September 6, 1966. You heard me correctly, in
1966. This has become law in 28 U.S.C.A. 3331. This says:
"Any individual, except the President, elected or appointed
to an office of honor or profit in the civil service or uniform services, shall take the following oath, 'I, [person's
name], do solemnly swear, or affirm, to do the duties of
my office, so help me god.'"
This means that if you get a job under Civil Service with
the United States it is necessary for you to say that you believe in god by taking this oath.
Now, I wonder, don't you, why the President of the United
States is exempt? The answer is easy. The founding fathers
were deists and they were to a man anti-Christian. So, in the
Constitution there is Article II, Section 1, paragraph 8, which
says this about the President of the United States:
"Before he enter on the Execution of his Office, he shall
take the following Oath or Affirmation: 'I do solemnly
swear, or affirm, that I will faithfully execute the Office
of President of the United States, and will to the best of
my Ability, preserve, protect and defend the Constitution
of the United States.'"
So, the oaths in the Constitution of the State of Texas, and
in these two laws passed in 1948 and 1966, are unconstitu-
Page 30
May, 1979
American Atheist
Austin,
Texas
of some judges in
Connecticut:
an "infidel" is "odious and detestable."
Tennessee (the Supreme Court): "The man who has the
hardihood to avow that he does not believe in a god,
shows a recklessness of moral character and utter want
of moral sensibility, such as very little entitles him to
be heard or believed in a court of justice in a country
designated as Christian."
New Hampshire (the Appellate Court): "He who openly
and deliberately avows that he has no belief in the existence of a god, is unworthy of any credit in a court of
justice."
Thus, there has existed in America, over many years, a
situation wherein a judge may calumniate with impunity,
under the pretext of expressing a judicial opinion, - may
insult or abuse - any person whose opinions in matters of
religion are different from those which the judge himself
professes to hold. Once such a judicial libel is promulgated,
it is permitted to travel on in history and be quoted as authoritative to laymen, without retraction by the court in
which it originated, and without criticism or correction
by any other tribunal.
So, I look here at the last legal document which I received
from the United States Supreme Court in the case of NASA
wherein I did challenge the rule that all judges must take
an oath of office with an affirmation of belief in god.
The United States Supreme Court upheld the finding of
the lower court that "indeed, Mrs. O'Hair's contention concerning the judicial oath, i.e., 'So help me god,' as systematically excluding Agnostics and Atheists from the judiciary approaches absurdity."
(continued on p. 34)
May, 1979
Page 31
NATURE'S WAY
Gerald Tholen
PARENTAL GUIDANCE
A
To them I say: Have you ever examined the source of the intimidation
that put you there? Is it the extraordinary wisdom of these religious
kibitzers? Is it that you might actually doubt your own sanity and feel
that they have legitimate reason to
impose their naivete upon you?
Let's examine their "wisdom."
You know what the religious story
has to offer - that their oft-edited
Bible is the "authority" on which they
base their naivete. If you do not
believe the Bible then read a copy of
Superman and see that' right always
prevails. But ... is the Bible right?
Page 32
May, 1979
II
4.
American
Atheist
ON OUR WAY
Ignatz Sahula-Dycke
AskW'hy
&
Find Out
religious activities in the United States.
So the priests are indignant; yet
every businessman, every citizen, is
subject to making reports to the
authorities upon request. Aren't such
reports indispensable, aren't they rational, aren't they proper, don't they
benefit equally every individual of the
nation?
First, the only thing wrong with the.
request for this churchly information
is why it hasn't been asked for long
before now!
And, next, are religious activities
above the laws and statutes providing
equitable treatment for all our citizens?
Aren't the priests, preachers, missionaries, and in fact all clerics citizens?
Or are they something more important - to be-accorded treatment that
the Jim Joneses and Bill Smiths can't
ask for and get?
Clerical behavior, in this instance
just as in similar others points to the
arrogance that now (after years of
maudlin favoritism) characterizes almost every utterance of the clerical
gentry whenever it is asked to get in
line with the rest of us, and come
across with information about its
bailiwick.
The clerics behave like children
spoiled by too much attention and no
discipline. We've permitted them to
behave as they do because for many
centuries they've been telling us they're
something special:' mostly that they
represent a god called Jehovah, his
"son," and a "holy" wraith.
We've had this dinned in our
ears for so long a time that now, to
many people, it no longer sounds as
ridiculous as it really should. It's high
time that the religious cartel realized
that its palaver about god is the sales
patter of a business conducted for
profit - a venture not much different
from others of this nation - and that
the clerics aren't our governing aristocracy, with god its essence.
Call this ecclesiastic behavior what
Austin, Texas
May, 1979
Page 33
Radio Series
Page 34
May, 1979
4.
(continued fromp.29)
That's when I vowed to fight these laws. I went to Planned
Parenthood, and they said, "It's too controversial." If there
are any members of PP here, you ought to know that PP was
opposed to abortion until 1968. I had to sit at their headquarters, I took over their headquarters, to force them to
recognize the rights of women in this field.
The incredible concept was that we had seen woman after
woman go through this so we decided - with an Atheist
named Paul Krassner - to open a center, and he paid my rent
for the first three years, and we publicly helped women
get abortions. Somebody in this room came up to me last
night and said, "Bill, you don't remember me, but you helped
me back in 1967_"
Think back. Every single woman we helped then was a
ten year- prison term. But we said, '.'The law be damned!"
Why do you think we did that? The reason is that I saw
people from every state in this nation and Canada. Not a one
but had women coming to me saying, "I need help, if I don't
get it, I will do something, some criminal technique."
(continued on p,36)
HOW DARE THEY
American
Atheist
A JOYOUS ATHEIST
G. Richard Bozarth
Austin, Texas
May, 1979
secute.
The theory used is not often explicitly stated by religionists,
although it is revealed by their actions.
I was surprised to find it clearly expressed when reading the transcript
of the 1948 House of Representatives Select Committee to Investigate the FCC, which was a hysterical
response to the Scott Decision, in
which the FCC admitted Atheists
have the right to broadcast Atheism.
One witness was Frank Roberson,
a member of the FCC bar. He told.
the Congressmen: "I do not believe
our forefathers and founders of the
Constitution had in mind protecting
freedom of speech and freedom of
religion for people who had no religion at all." (p. 122) This is the
theory religionists want the civil
law to conform to.
In the 19th Century this obscene
theory was put into practice without
any camouflage. Atheists were allowed
to breathe and exist, but not to seek
justice.
They were intimidated by
laws that made it legal to pronounce
them incompetent witnesses, whether
testifying on their own behalf or for
someone else.
The legal "reasoning" that permitted this abuse was that "if the witness
has not knowledge of god or belief in
his existence, and shows no sense of
accountability to him for false testimony, there is no guaranty of the
truth of his testimony."
(State v.
Washington, 1898, quoted in Swancara, p. 104) The other reason an
Atheist's testimony was legally held
to be worthless was that it was "reasoned" that "the man who has the
hardihood to avow that he does not
believe in a god, shows a recklessness
of moral character and utter want of
moral sensibility." (Odell v. Kopper,
1871, quoted in Swancara, p. 76)
In other words, only the belief in
hell can compel a person to tell the
truth, and only a belief in a deity can
compel a person to be moral enough
to deserve justice.
Swancara cites case after case where
thieves, murderers, rapists, and child
Page 35
Page 36
May, 1979
American Atheist
INSIDE OUT
J. Michael Stracz
It's the
Christian
thing to do
Mort Sahl once commented that no
humorist could ever hope to match the
bizarreness of events that transpire in
the real world. And if that's true for
the world in general, then it's doubly
true for some of the ill-publicized eccentricities that take place in the religious community. Take, for instance,
the following, all of which took place
in the last two months:
In Bergamo, Italy, police raided a
Roman Catholic parsonage which had
been converted (you should pardon
the term) into a counterfeiting mint,
producing thousands of fake 50,000lire ($60) notes. The resident priest
and three others were arrested.
In San Francisco, the Reverend
John San-Maung was arrested for defrauding his parishioners of more than
$100,000. The reason? He needed the
money to feed his gambling habit.
In Middletown, Pennsylvania, a Roman Catholic Priest - Rev. Bernard
Pagano - was arrested and charged
with seven counts of armed robbery,
the result of a looting spree which,
over time, had earned him the title of
"The Gentleman Bandit."
And in San Diego - this writer's
home turf - a bizarre story has been
developing which absolutely defies
and, for that matter, actually transcends the imagination. So incredible
is it, in fact, with so many tragic and
inadvertantly comic elements to it,
that the remainder of this month's
column will be dedicated toward its
examination.
Our story concerns itself with one
Dennis L. Goodell, of 1639 Graywood
Street, El Cajon, California (a suburb
in San Diego County). The fuzzy-haired Goodell (frequently known simply
as "Brother Denny") is pastor of the
Evangel Center, located at 1386 East
Washington Street in the same town.
In addition to his regular services, he is
a television evangelist as well, with ser-
Austin,
nski
May, 1979
Texas
Page 37
Page 38
VETERANS
ADMINISTRATION
D.C. 20420
APR 9 1979
IN .. V
RUKRTO,
May, 1979
American Atheist
Film
Review
CHINA
SYNDROME
elaine stansfield
May, 1979
Austin, Texas
~J
Page 39
(continued fromp.36)
mine, did baptize the baby. They booted him out of the
Jesuit order. The church flew a black flag at half mast with
a huge sign saying, "We protest Bill Baird, Peddler of Death."
As a direct result of that, I was surrounded by police. I
was supposed to be stabbed to death.
Now in the libel-slander suit, the church has to prove I'm
the devil. But first they have to prove there is a devil. I predict
I will win my 2% million dollar lawsuit. I will use the money
to set up free abortion clinics, and I will name them the "Bill
Baird Catholic Free Abortion Clinics" - catholic with a small
"c" meaning universal.
These little tabs [referring to the display still held up] were
used in evidence by the police. This is the board the judge
said would make whores and prostitutes out of women. If
anyone is turned on by this raise your hand.
Do you know what this orange tube is? It's a catheter.
This used to be called the $300 abortion. The uterus has
a small opening called the cervical os. What abortionists- used
to do was push the tube inside, and leave it in for 20 to 40
hours. The uterus would contract, and often enough the
woman would abort.
However, a lot of times people didn't have that much
money. They'd take a plain piece of plastic tube, put copper
wire in it for stability, insert, then take a sanitary napkin
belt and anchor it with a safety pin. As the uterus contracts,
what can happen is that with the constant pressing, the tube
can pierce the wall and cause hemorrhaging. Or they'd forget
to boil it to make it sterile, and if she set up an infection
in the fallopian tubes, which are about one eighth of an
inch in diameter, she can become sterile.
Are you embarrassed? Ten years ago nobody' bought
kotex, right? It was sold in a brown wrapper. Did you ever
Page 40
May, 1979
American Atheist
NEBE
A WAYWARD
TALE
MANKIND'S
CONCERNING
CREATION
AND
APPEARANCE
ON
EARTH
By Ignatz Sahula-Dycke
Ignatz Sahula-Dycke, nationally known designer, teacher, art director, illustrator, and regular
columnist for the AMERICAN ATHEIST magazine,
has authored this intriguing novel about man's
origins from an Atheist perspective certain to leave
its readers with far-reachinq afterthoughts.
This hardback book measures 5lh x 8~ inches
on the outside, but its interior stretches across the
vastness of our solar system as a long-lost sister
planet of our Earth is revealed to be the origin of
that intelligent aspect of the human animal which
keeps us ever-searching and ceaselessly reflecting
on our past and its effect in forming our present.
This entrancing tale of mankind's interplanetary
route to his present home is offered to our members and subscribers for $4.00
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mind is best
into sanctuaries
doubt,
of the human
of the
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world,
proving
to all, that
sanctuary is a fraud.
One
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IS
worth
ten
thousand
syllogisms.
H. L. Mencken
.,
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