Are You There, God?

February 9, 2007

Eager students waking up against the odds on the Sunday morning after Winter Bash were greeted with an unusual message imprinted in the fresh layer of snow outside Tisch Library. In large, shallow letters, “There is no God. Get used to it,” welcomed those descending the library steps. Although it physically appeared as though someone had dragged his or her foot in the white blanket, the near vacancy of the library interior inspired the possibility that God himself was the calligrapher. Whether divine intervention or a still-drunken college student was responsible, the incident provoked consideration of a growing trend among young Americans to question the existence of God, or deny it entirely. Although atheism is nothing new, as more and more individuals renounce religion, a safer climate in which non-believers can express themselves is being created.

According to the 2006 Harris Poll, the number of people that believe in God has declined from 79 to 73 percent in the past three years, and the number of people who believe there is no God has increased from 7 to 9 percent. The poll also distinguishes among particular demographic groups, indicating that five percent fewer college-educated individuals believe in God than non-college educated individuals. When considering these figures as well as the general tendency to deviate or experiment with all sorts of self-identifiers during the formative college years, it is likely that the number of students at most college campuses who question or deny the existence of God is even greater than the poll reflects.

In addition to questioning, and reconsidering the pervasive model presented by monotheistic religions, there is also a rising trend among many Americans to downplay religious devotion. Although the tendency to privatize religion may not indicate a decrease in believers, it is likely tied to the political abuse of religion to support or refute secular issues. As religious teachings have been invoked in debates pertaining to evolution, stem-cell research, gay marriage, and contraception, a cry to separate spiritual morality from legislation has been voiced. A similar surge in atheistic or at least separatist voices has tackled issues such as the recitation of the Pledge of Allegiance in public schools, the maxim “In God We Trust” on currency, and statues of the Ten Commandments in courthouses.

In a New York Times op-ed article, University of Chicago’s Richard Shweder addressed the rise in vociferous atheists, and the anti-religious spirit of educated Americans, saying, “Among the cosmopolites who live in secular enclaves, religion is automatically associated with darkness, superstition, irrationality and an antique or pre-modern cast of mind.” Although it is hard to generalize sanctimony to all non-religious individuals, there is some truth in the growing trend to downplay piety among many who fear association with religious fanatics or extremists.
Richard Bernstein, of the Herald Tribune, describes the recent best-selling status of aggressive atheist books such as Richard Dawkins, The God Delusion as being part of a larger cultural desire to reevaluate and reconsider traditional assumptions derived from religion.

Whether the rise in atheism is a protective measure to create distance from “bible thumpers,” or is just part of the increase in unconventional thought, the implications of a boost in non-believers necessitates a larger recognition of the sentiment. Whether or not atheists choose to organize and create a formal group like other religions have done, an expanded understanding of atheistic views is necessary to comprehend the complexity of their beliefs. Although atheists were historically shunned or mistrusted due to their perceived connection to communism or other non-divine systems of government, contemporary society enables the safety to express a non-belief as equally estimable as the teachings of monotheistic religions.
As religion has gained serious credibility in political discussions, and atheistic teachings and beliefs have become more publicly available, a hotbed for confrontation is likely to occur throughout society. A multitude of voices and strong beliefs will constantly be pitted against each other as long as the teachings of God, or the mere reference of his existence continue to needle their way into secular society.

Although one is often criticized if he or she views atheism with the same serious consideration afforded to other religious groups, it is necessary to hold non-believers to the standards of respect expected of typical public religious activity. Embracing and recognizing the growing view in society and on campuses does not make aggressive messages more permissible among atheists than among religious groups. Although the snowy message was likely trampled or melted into non-existence, the original writing violates the unstated collegiate code not to proselytize religion. Imagine if students put up posters declaring that the Jews are the chosen people, get used to it! Or if pro-life messages were chalked into the sidewalk reminding that abortion and burning in hell go in tandem. The uproar would be incredible. We are well accustomed with responding to offensive religious propaganda, but less habituated with the public rejection of God. For those who wish to distance themselves from religious conformity, an atheistic message may incite less of a response. It is for this reason that atheistic views must be treated as another religious group, rather than an outside opposition. By setting atheism on par with other organized, socially credible beliefs, rather than as a rogue minority, a practical way to respond to atheist issues and messages can be achieved.