NOTE TO THE READER
Since the publication of my first book, The End of Faith, thousands of people have written to tell me that I am wrong not to believe in God. The most hostile of these communications have come from Christians. This is ironic, as Christians generally imagine that no faith imparts the virtues of love and forgiveness more effectively than their own. The truth is that many who claim to be transformed by Christ's love are deeply, even murderously, intolerant of criticism. While we may want to ascribe this to human nature, it is clear that such hatred draws considerable support from the Bible. How do I know this? The most disturbed of my correspondents always cite chapter and verse.
While this book is intended for people of all faiths, it has been written in the form of a letter to a Christian. In it, I respond to many of the arguments that Christians put forward in defense of their religious beliefs. The primary purpose of the book is to arm secularists in our society, who believe that religion should be kept out of public policy, against their opponents on the Christian Right. Consequently, the "Christian" I address throughout is a Christian in a narrow sense of the term. Such a person believes, at a minimum, that the Bible is the inspired word of God and that only those who accept the divinity of Jesus Christ will experience salvation after death. Dozens of scientific surveys suggest that well over half of the American population subscribes to these beliefs. Of course, such metaphysical commitments do not imply any particular denomination of Christianity. Conservatives in every sect - Catholics, mainline Protestants, Evangelicals, Baptists, entecostals, Jehovah's Witnesses, and so on - are equally implicated in my argument. As is well known, the beliefs of conservative Christians now exert an extraordinary influence over our national discourse - in our courts, in our schools, and in every branch of government.
In Letter to a Christian Nation, I have set out to demolish the intellectual and moral pretensions of Christianity in its most committed forms. Consequently, liberal and moderate Christians
will not always recognize themselves in the "Christian" I address. They should, however, recognize one hundred and fifty million of their neighbors. I have little doubt that liberals and moderates find the eerie certainties of the Christian Right to be as troubling as I do. It is my hope, however, that they will also begin to see that the respect they demand for their own religious beliefs gives shelter to extremists of all faiths. Although liberals and moderates do not fly planes into buildings or organize their lives around apocalyptic prophecy, they rarely question the legitimacy of raising a child to believe that she is a Christian, a Muslim, or a Jew.
Even the most progressive faiths lend tacit support to the religious divisions in our world. In Letter to a Christian Nation, however, I engage Christianity at its most divisive, injurious, and
retrograde. In this, liberals, moderates, and nonbelievers can recognize a common cause.
According to a recent Gallup poll, only 12 percent of Americans believe that life on earth has evolved through a natural process, without the interference of a deity. Thirty one percent believe that evolution has been "guided by God." If our worldview were put to a vote, notions of "intelligent design" would defeat the science of biology by nearly three to one. This is troubling, as nature offers no compelling evidence for an intelligent designer and countless examples of unintelligent design. But the current controversy over "intelligent design" should not blind us to the true scope of our religious bewilderment at the dawn of the twenty first century.
The same Gallup poll revealed that 53 percent of Americans are actually creationists. This means that despite a full century of scientific insights attesting to the antiquity of life and the greater antiquity of the earth, more than half of our neighbors believe that the entire cosmos was created six thousand years ago. This is, incidentally, about a thousand years after the Sumerians invented glue. Those with the power to elect our presidents and congressmen - and many who themselves get elected—believe that dinosaurs lived two by two upon Noah's ark, that light from distant galaxies was created en route to the earth, and that the first members of our species were fashioned out of dirt and divine breath, in a garden with a talking snake, by the hand of an invisible God.
Among developed nations, America stands alone in these convictions. Our country now appears, as at no other time in her history, like a lumbering, bellicose, dimwitted giant. Anyone who cares about the fate of civilization would do well to recognize that the combination of great power and great stupidity is simply terrifying, even to one's friends.
The truth, however, is that many of us may not care about the fate of civilization. Forty four percent of the American population is convinced that Jesus will return to judge the living and the dead sometime in the next fifty years. According to the most common interpretation of biblical prophecy, Jesus will return only after things have gone horribly awry here on earth. It is, therefore, not an exaggeration to say that if the city of New York were suddenly replaced by a ball of fire, some significant percentage of the American population would see a silver lining in the subsequent mushroom cloud, as it would suggest to them that the best thing that is ever going to happen was about to happen: the return of Christ. It should be blindingly obvious that beliefs of this sort will do little to help us create a durable future for ourselves—socially, economically, environmentally, or geopolitically. Imagine the consequences if any significant component of the U.S. government actually believed that the world was about to end and that its ending would be glorious. The fact that nearly half of the American population apparently believes this, purely on the basis of religious dogma, should be
considered a moral and intellectual emergency. The book you are about to read is my response to this emergency. It is my sincere hope that you will find it useful.
Sam Harris May 1, 2006 New York
Letter to a Christian Nation
You believe that the Bible is the word of God, that Jesus is the Son of God, and that only those who place their faith in Jesus will find salvation after death. As a Christian, you believe these propositions not because they make you feel good, but because you think they are true.
Before I point out some of the problems with these beliefs, I would like to acknowledge that there are many points on which you and I agree. We agree, for instance, that if one of us is right, the other is wrong. The Bible is either the word of God, or it isn't. Either Jesus offers humanity the one, true path to salvation (John 14:6), or he does not. We agree that to be a true Christian is to believe that all other faiths are mistaken, and profoundly so. If Christianity is correct, and I persist in my unbelief, I should expect to suffer the torments of hell.
Worse still, I have persuaded others, and many close to me, to reject the very idea of God. They too will languish in "eternal fire" (Matthew 25:41). If the basic doctrine of Christianity is correct, I have misused my life in the worst conceivable way. I admit this without a single caveat. The fact that my continuous and public rejection of Christianity does not worry me in the least should suggest to you just how inadequate I think your reasons for being a Christian are.
Of course, there are Christians who do not agree with either of us. There are Christians who consider other faiths to be equally valid paths to salvation. There are Christians who have no fear of hell and who do not believe in the physical resurrection of Jesus. These Christians often describe themselves as "religious liberals" or "religious moderates." From their point of view, you and I have both misunderstood what it means to be a person of faith. There is, we are assured, a vast and beautiful terrain between atheism and religious fundamentalism that generations of thoughtful Christians have quietly explored. According to liberals and moderates, faith is about mystery, and meaning, and community, and love. People make religion out of the full fabric of their lives, not out of mere beliefs.
I have written elsewhere about the problems I see with religious liberalism and religious moderation. Here, we need only observe that the issue is both simpler and more urgent than liberals and moderates generally admit. Either the Bible is just an ordinary book, written by mortals, or it isn't. Either Christ was divine, or he was not. If the Bible is an ordinary book, and Christ an ordinary man, the basic doctrine of Christianity is false. If the Bible is an ordinary book, and Christ an ordinary man, the history of Christian theology is the story of bookish men parsing a collective delusion. If the basic tenets of Christianity are true, then there are some very grim surprises in store for nonbelievers like myself. You understand this.
At least half of the American population understands this. So let us be honest with ourselves:
in the fullness of time, one side is really going to win this argument, and the other side is really going to lose.
Consider: every devout Muslim has the same reasons for being a Muslim that you have for being a Christian. And yet you do not find their reasons compelling. The Koran repeatedly declares that it is the perfect word of the creator of the universe. Muslims believe this as fully as you believe the Bible's account of itself. There is a vast literature describing the life of Muhammad that, from the point of view of Islam, proves that he was the most recent Prophet of God. Muhammad also assured his followers that Jesus was not divine (Koran 5:71-75; 19:30-38) and that anyone who believes otherwise will spend eternity in hell. Muslims are certain that Muhammad's opinion on this subject, as on all others, is infallible.
Why don't you lose any sleep over whether to convert to Islam? Can you prove that Allah is not the one, true God? Can you prove that the archangel Gabriel did not visit Muhammad in
his cave? Of course not. But you need not prove any of these things to reject the beliefs of Muslims as absurd. The burden is upon them to prove that their beliefs about God and Muhammad are valid. They have not done this. They cannot do this. Muslims are simply not making claims about reality that can be corroborated. This is perfectly apparent to anyone who has not anesthetized himself with the dogma of Islam.
The truth is, you know exactly what it is like to be an atheist with respect to the beliefs of Muslims. Isn't it obvious that Muslims are fooling themselves? Isn't it obvious that anyone who thinks that the Koran is the perfect word of the creator of the universe has not read the book critically? Isn't it obvious that the doctrine of Islam represents a near perfect barrier to honest inquiry? Yes, these things are obvious. Understand that the way you view Islam is precisely the way devout Muslims view Christianity. And it is the way I view all religions.
The Wisdom of the Bible
You believe that Christianity is an unrivaled source of human goodness. You believe that Jesus taught the virtues of love, compassion, and selflessness better than any teacher who has ever lived. You believe that the Bible is the most profound book ever written and that its contents have stood the test of time so well that it must have been divinely inspired. All of these beliefs are false.
Questions of morality are questions about happiness and suffering. This is why you and I do not have moral obligations toward rocks. To the degree that our actions can affect the experience of other creatures positively or negatively, questions of morality apply. The idea that the Bible is a perfect guide to morality is simply astounding, given the contents of the book.
Admittedly, God's counsel to parents is straightforward: whenever children get out of line, we should beat them with a rod (Proverbs 13:24,20:30, and 23:13-14). If they are shameless enough to talk back to us, we should kill them (Exodus 21:15, Leviticus 20:9, Deuteronomy 21:18-21, Mark 7:9-13, and Matthew 15:4-7). We must also stone people to death for heresy, adultery, homosexuality, working on the Sabbath, worshipping graven images, practicing sorcery, and a wide variety of other imaginary crimes. Here is just one example of God's timeless wisdom:
If your brother, the son of your mother, or your son, or your daughter, or the wife of your bosom, or your friend who is as your own soul, entices you secretly, saying, "Let us go and serve other gods,"... you shall not yield to him or listen to him, nor shall your eye pity him, nor shall you spare him, nor shall you conceal him; but you shall kill him; your hand shall be first against him to put him to death, and afterwards the hand of all the people. You shall stone him to death with stones, because he sought to draw you away from the LORD your God, who brought you out of the land of Egypt, out of the house of bondage.... If you hear in one of your cities, which the LORD your God gives you to dwell there, that certain base fellows have gone out among you and have drawn away the inhabitants of the city, saying, "Let us go and serve other gods" which you have not known, then you shall inquire and make search and ask diligently; and behold, if it be true and certain that such an abominable thing has been done among you, you shall surely put the inhabitants of that city to the sword, destroying it utterly, all who are in it and its cattle, with the edge of the sword.
----DEUTERONOMY 13:6, 8-15
Many Christians believe that Jesus did away with all this barbarism in the clearest terms imaginable and delivered a doctrine of pure love and toleration. He didn't. In fact, at several points in the New Testament, Jesus can be read to endorse the entirety of Old Testament law.
For truly, I say to you, till heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished. Whoever then relaxes one of the least of these commandments and teaches men so, shall be called least in the kingdom of heaven; but he who does them and teaches them shall he called great in the kingdom of heaven. For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
---MATTHEW 5:18-19
The apostles regularly echo this theme (for example, see 2 Timothy 3:16-17). It is true, of course, that Jesus said some profound things about love and charity and forgiveness. The Golden Rule really is a wonderful moral precept. But numerous teachers offered the same instruction centuries before Jesus (Zoroaster, Buddha, Confucius, Epictetus...), and countless scriptures discuss the importance of self-transcending love more articulately than the Bible does, while being unblemished by the obscene celebrations of violence that we find throughout the Old and New Testaments. If you think that Christianity is the most direct and undefiled expression of love and compassion the world has ever seen, you do not know much about the world's other religions.
Take the religion of Jainism as one example. The Jains preach a doctrine of utter non-violence. While the Jains believe many improbable things about the universe, they do not believe the sorts of things that lit the fires of the Inquisition. You probably think the Inquisition was a perversion of the "true" spirit of Christianity. Perhaps it was. The problem, however, is that the teachings of the Bible are so muddled and self-contradictory that it was possible for Christians to happily burn heretics alive for five long centuries. It was even possible for the most venerated patriarchs of the Church, like St. Augustine and St. Thomas Aquinas, to conclude that heretics should be tortured (Augustine) or killed outright (Aquinas). Martin Luther and John Calvin advocated the wholesale murder of heretics, apostates, Jews, and witches. You are, of course, free to interpret the Bible differently - though isn't it amazing that you have succeeded in discerning the true teachings of Christianity, while the most influential thinkers in the history of your faith failed? Of course, many Christians believe that a harmless person like Martin Luther King, Jr., is the best exemplar of their religion. But this presents a serious problem, because the doctrine of Jainism is an objectively better guide for becoming like Martin Luther King, Jr., than the doctrine of Christianity is. While King undoubtedly considered himself a devout Christian, he acquired his commitment to nonviolence primarily from the writings of Mohandas K. Gandhi. In 1959, he even traveled to India to learn the principles of nonviolent social protest directly from Gandhi's disciples. Where did Gandhi, a Hindu, get his doctrine of nonviolence? He got it from the Jains.
If you think that Jesus taught only the Golden Rule and love of one's neighbor, you should reread the New Testament. Pay particular attention to the morality that will be on display when Jesus returns to earth trailing clouds of glory:
God deems it just to repay with affliction those who afflict you ... when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, inflicting vengeance upon those who do not know God and upon those who do not obey the gospel of our Lord Jesus. They shall suffer the punishment of eternal destruction and exclusion from the presence of the Lord and from the glory of his might...
---2 THESSALONIANS 1:6-9
If a man does not abide in me, he is cast forth as a branch and withers; and the branches are gathered, thrown into the fire and burned.
---JOHN 15:6
If we take Jesus in half his moods, we can easily justify the actions of St. Francis of Assisi or Martin Luther King, Jr. Taking the other half, we can justify the Inquisition. Anyone who believes that the Bible offers the best guidance we have on questions of morality has some very strange ideas about either guidance or morality.
In assessing the moral wisdom of the Bible, it is useful to consider moral questions that have been solved to everyone's satisfaction. Consider the question of slavery. The entire civilized world now agrees that slavery is an abomination. What moral instruction do we get from the God of Abraham on this subject? Consult the Bible, and you will discover that the creator of the universe clearly expects us to keep slaves:
As for your male and female slaves whom you may have: you may buy male and female slaves from among the nations that are round about you. You may also buy from among the strangers who sojourn with you and their families that are with you, who have been born in your land; and they may be your property. You may bequeath them to your sons after you, to inherit as a possession forever; you may make slaves of them, but over your brethren the people of Israel you shall not rule, one over another, with harshness.
—leviticus 25:44—46
The Bible also makes it clear that every man is free to sell his daughter into sexual slavery— though certain niceties apply:
When a man setts his daughter as a slave, she shall not go out as the male slaves do. If she does not please her master, who has designated her for himself, then he shall let her be redeemed; he shall have no right to sell her to a foreign people, since he has dealt faithlessly with her. If he designates her for his son, he shall deal with her as with a daughter. If he takes another wife to himself, he shall not diminish her food, her clothing, or her marital rights. And if he does not do these three things for her, she shall go out for nothing, without payment of money.
—exodus 21:7-11
The only real restraint God counsels on the subject of slavery is that we not beat our slaves so severely that we injure their eyes or their teeth (Exodus 21). It should go without saying that is not the kind of moral insight that put an end to slavery in the United States.
There is no place in the New Testament where Jesus objects to the practice of slavery. St. Paul even admonishes slaves to serve their masters well—
and to serve their Christian masters especially well: Slaves, be obedient to those who are your earthly masters, with fear and trembling, in singleness of heart, as to Christ....
---EPHESIANS 6:5
Let all who are under the yoke of slavery regard their masters as worthy of all honor,
so that the name of God and the teaching may not be defamed. Those who have believing masters must not be disrespectful on the ground that they are brethren; rather they must serve all the better since those who benefit by their service are believers and beloved. Teach and urge these duties. If any one teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and the teaching which accords with godliness, he is puffed up with conceit, he knows nothing; he has a morbid craving for controversy and for disputes about words, which produce envy, dissension, slander, base suspicions...
---1 TIMOTHY 6:1-4
It should be clear from these passages that, while the abolitionists of the nineteenth century were morally right, they were on the losing side of a theological argument. As the Reverend Richard Fuller put it in 1845, "What God sanctioned in the Old Testament, and permitted in the New, cannot be a sin." The good Reverend was on firm ground here. Nothing in Christian theology remedies the appalling deficiencies of the Bible on what is perhaps the greatest—and the easiest—moral question our society has ever had to face.
In response, Christians like yourself often point out that the abolitionists also drew considerable inspiration from the Bible. Of course they did. People have been cherry-picking the Bible for millennia to justify their every impulse, moral and otherwise. This does not mean, however, that accepting the Bible to be the word of God is the best way to discover that abducting and enslaving millions of innocent men, women, and children is morally wrong. It clearly isn't, given what the Bible actually says on the subject. The fact that some abolitionists used parts of scripture to repudiate other parts does not indicate that the Bible is a good guide to morality. Nor does it suggest that human beings should need to consult a book in order to resolve moral questions of this sort. The moment a person recognizes that slaves are human beings like himself, enjoying the same capacity for suffering and happiness, he will understand that it is patently evil to own them and treat them like farm equipment. It is remarkably easy for a person to arrive at this epiphany - and yet, it had to be spread at the point of a bayonet throughout the Confederate South, among the most pious Christians this country has ever known.
The Ten Commandments are also wor-thy of some reflection in this context, as most Americans seem to think them both morally and legally indispensable. While the U.S. Constitution does not contain a single mention of God, and was widely decried at the time of its composition as an irreligious document, many Christians believe that our nation was founded on "Judeo-Christian principles." Strangely, the Ten Commandments are often cited as incontestable proof of this fact. While their relevance to U.S. history is questionable, our reverence for the commandments is not an accident. They are, after all, the only passages in the Bible so profound that the creator of the universe felt the need to physically write them himself and in stone. As such, one would expect these to be the greatest lines ever written, on any subject, in any language. Here they are. Get ready...
1. You shall have no other gods before me.
2. You shall not make for yourself a graven image.
3. You shall not take the name of the LORD your God in vain. 4. Remember the Sabbath day, to keep it holy.
5. Honor your father and your mother.
6. You shall not murder.
7. You shall not commit adultery.
8. You shall not steal.
9. You shall not bear false witness against your neighbor. 10.You shall not covet your neighbor's house; you shall not covet your neighbor's wife, or his manservant, or his maidservant, or his ox, or his ass, or anything that is your neighbor's.
The first four of these injunctions have nothing whatsoever to do with morality. As stated, they forbid the practice of any non—Judeo-Christian faith (like Hinduism), most religious art, utterances like "God damn it!," and all ordinary work on the Sabbath—all under penalty of death. We might well wonder how vital these precepts are to the maintenance of civilization.
Commandments 5 through 9 do address morality, though it is questionable how many human beings ever honored their parents or abstained from committing murder, adultery, theft, or perjury because of them. Admonishments of this kind are found in virtually every culture throughout recorded history. There is nothing especially compelling about their presentation in the Bible. There are obvious biological reasons why people tend to treat their parents well, and to think badly of murderers, adulterers, thieves, and liars. It is a scientific fact that moral emotions—like a sense of fair play or an abhorrence of cruelty—precede any exposure to scripture. Indeed, studies of primate behavior reveal that these emotions (in some form) precede humanity itself. All of our primate cousins are partial to their own kin and generally intolerant of murder and theft. They tend not to like deception or sexual betrayal much, either. Chimpanzees, especially, display many of the complex social concerns that you would expect to see in our closest relatives in the natural world. It seems rather unlikely, therefore, that the average American will receive necessary moral instruction by seeing these precepts chiseled in marble whenever he enters a courthouse. And what are we to make of the fact that, in bringing his treatise to a close, the creator of our universe could think of no human concerns more pressing and durable than the coveting of servants and livestock?
If we are going to take the God of the Bible seriously, we should admit that He never gives us the freedom to follow the commandments we like and neglect the rest. Nor does He tell us that we can relax the penalties He has imposed for breaking them.
If you think that it would be impossible to improve upon the Ten Commandments as a statement of morality, you really owe it to yourself to read some other scriptures. Once again, we need look no further than the Jains: Mahavira, the Jain patriarch, surpassed the morality of the Bible with a single sentence: "Do not injure, abuse, oppress, enslave, insult, torment, torture, or kill any creature or living being." Imagine how different our world might be if the Bible contained this as its central precept. Christians have abused, oppressed, enslaved, insulted, tormented, tortured, and killed people in the name of God for centuries, on the basis of a theologically defensible reading of the Bible. It is impossible to behave this way by adhering to the principles of Jainism. How, then, can you argue that the Bible provides the clearest statement of morality the world has ever seen?
Real Morality
You believe that unless the Bible is accepted as the word of God, there can be no universal standard of morality. But we can easily think of objective sources of moral order that do not require the existence of a lawgiving God. For there to be objective moral truths worth knowing, there need only be better and worse ways to seek happiness in this world. If there are psychological laws that govern human well-being, knowledge of these laws would provide an enduring basis for an objective morality. While we do not have anything like a final, scientific understanding of human morality, it seems safe to say that raping and killing our neighbors is not one of its primary constituents. Everything about human experience suggests that love is more conducive to happiness than hate is. This is an objective claim about the human mind, about the dynamics of social relations, and about the moral order of our world. It is clearly possible to say that someone like Hitler was wrong in moral terms without reference to scripture. While feeling love for others is surely one of the greatest sources of our own happiness, it entails a very deep concern for the happiness and suffering of those we love. Our own search for happiness, therefore, provides a rationale for self-sacrifice and self-denial. There is no question that there are times when making enormous sacrifices for the good of others is essential for one's own deeper well-being. Nothing has to be believed on insufficient evidence for people to form bonds of this sort. At various points in the Gospels, Jesus clearly tells us that love can transform human life. We need not believe that he was born of a virgin or will be returning to earth as a superhero to take these teachings to heart. One of the most pernicious effects of religion is that it tends to divorce morality from the reality of human and animal suffering. Religion allows people to imagine that their concerns are moral when they are not—that is, when they have nothing to do with suffering or its alleviation. Indeed, religion allows people to imagine that their concerns are moral when they are highly immoral—that is, when pressing these concerns inflicts unnecessary and appalling suffering on innocent human beings. This explains why Christians like yourself expend more "moral" energy opposing abortion than fighting genocide. It explains why you are more concerned about human embryos than about the lifesaving promise of stem-cell research. And it explains why you can preach against condom use in sub-Saharan Africa while millions die from AIDS there each year. You believe that your religious concerns about sex, in all their tiresome immensity, have something to do with morality. And yet, your efforts to constrain the sexual behavior of consenting adults—and even to discourage your own sons and daughters from having premarital sex—are almost never geared toward the relief of human suffering. In fact, relieving suffering seems to rank rather low on your list of priorities. Your principal concern appears to be that the creator of the universe will take offense at something people do while naked. This prudery of yours contributes daily to the surplus of human misery.
Consider, for instance, the human papillomavirus (HPV). HPV is now the most common sexually transmitted disease in the United States. The virus infects over half the American population and causes nearly five thousand women to die each year from cervical cancer; the Centers for Disease Control (CDC) estimates that more than two hundred thousand die worldwide. We now have a vaccine for HPV that appears to be both safe and effective. The vaccine produced 100 percent immunity in the six thousand women who received it as part of a clinical trial. And yet, Christian conservatives in our government have resisted a vaccination program on the grounds that HPV is a valuable impediment to premarital sex. These pious men and women want to preserve cervical cancer as an incentive toward abstinence, even if it sacrifices the lives of thousands of women each year.
There is nothing wrong with encouraging teens to abstain from having sex. But we know, beyond any doubt, that teaching abstinence alone is not a good way to curb teen pregnancy or the spread of sexually transmitted disease. In fact, kids who are taught abstinence alone are less likely to use contraceptives when they do have sex, as many of them inevitably will. One study found that teen "virginity pledges" postpone intercourse for eighteen months on average—while, in the meantime, these virgin teens were more likely than their peers to engage in oral and anal sex. American teenagers engage in about as much sex as teenagers in the rest of the developed world, but American girls are four to five times more likely to become pregnant, to have a baby, or to get an abortion. Young Americans are also far more likely to be infected by HIV and other sexually transmitted diseases. The rate of gonorrhea among American teens is seventy times higher than it is among their peers in the Netherlands and France. The fact that 30 percent of our sex-education programs teach abstinence only (at a cost of more than $200 million a year) surely has something to do with this.
The problem is that Christians like yourself are not principally concerned about teen pregnancy and the spread of disease. That is, you are not worried about the suffering caused by sex; you are worried about sex. As if this fact needed further corroboration, Reginald Finger, an Evangelical member of the CDC's Advi-sory Committee on Immunization Practices, recently announced that he would consider opposing an HIV vaccine—thereby condemning millions of men and women to die unnecessarily from AIDS each year—because such a vaccine would encourage premarital sex by making it less risky. This is one of many points on which your religious beliefs become genuinely lethal.
Your qualms about embryonic stem-cell research are similarly obscene. Here are the facts: stem-cell research is one of the most promising developments in the last century of medicine. It could offer therapeutic break-throughs for every disease or injury process that human beings suffer—for the simple reason that embryonic stem cells can become any tissue in the human body. This research may also be essential for our understanding of cancer, along with a wide variety of developmental disorders. Given these facts, it is almost impossible to exaggerate the promise of stem-cell research. It is true, of course, that research on embryonic stem cells entails the destruction of three-day-old human embryos. This is what worries you.
Let us look at the details. A three-day-old human embryo is a collection of 150 cells called a blastocyst. There are, for the sake of comparison, more than 100,000 cells in the brain of a fly. The human embryos that are destroyed in stem-cell research do not have brains, or even neurons. Consequently, there is no reason to believe they can suffer their destruction in any way at all. It is worth remembering, in this context, that when a person's brain has died, we currently deem it acceptable to harvest his organs (provided he has donated them for this purpose) and bury him in the ground. If it is acceptable to treat a person whose brain has died as something less than a human being, it should be acceptable to treat a blastocyst as such. If you are concerned about suffering in this universe, killing a fly should present you with greater moral difficulties than killing a human blastocyst.
Perhaps you think that the crucial difference between a fly and a human blastocyst is to be found in the latter's potential to become a fully developed human being. But almost every cell in your body is a potential human being, given our recent advances in genetic engineering. Every time you scratch your nose, you have committed a Holocaust of potential human beings. This is a fact. The argument from a cell's potential gets you absolutely nowhere.
But let us assume, for the moment, that every three-day-old human embryo has a soul worthy of our moral concern. Embryos at this stage occasionally split, becoming separate people (identical twins). Is this a case of one soul splitting into two? Two embryos sometimes fuse into a single individual, called a chimera. You or someone you know may have developed in this way. No doubt theologians are struggling even now to determine what becomes of the extra human soul in such a case.
Isn't it time we admitted that this arithmetic of souls does not make any sense? The naive idea of souls in a Petri dish is intellectually indefensible. It is also morally indefensible, given that it now stands in the way of some of the most promising research in the history of medicine. Your beliefs about the human soul are, at this very moment, prolonging the scarcely endurable misery of tens of millions of human beings. You believe that "life starts at the moment of conception." You believe that there are souls in each of these blastocysts and that the interests of one soul—the soul of a little girl with burns over 75 percent of her body, say—cannot trump the interests of another soul, even if that soul happens to live inside a Petri dish. Given the accommodations we have made to faith-based irrationality in our public discourse, it is often suggested, even by advocates of stem-cell research, that your position on this matter has some degree of moral legitimacy. It does not. Your resistance to embryonic stemcell research is, at best, uninformed. There is, in fact, no moral reason for our federal government's unwillingness to fund this work. We should throw immense resources into stem-cell research, and we should do so immediately. Because of what Christians like yourself believe about souls, we are not doing this. In fact, several states have made such work illegal. If one experiments on a blastocyst in South Dakota, for instance, one risks spending years in prison.
The moral truth here is obvious: anyone who feels that the interests of a blastocyst just might supersede the interests of a child with a spinal cord injury has had his moral sense blinded by religious metaphysics. The link between religion and "morality"—so regularly proclaimed and so seldom demonstrated—is fully belied here, as it is wherever religious dogma supersedes moral reasoning and genuine compassion.
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