Re: [asa] Dawkins is at it again

Thanks for this, Susan. As a human-social scientist, I enjoy a good counter-example or counter-perspective! It is something comparable to an inconvenient 'proof' in natural sciences. Some choose to ignore it, others will try to deconstruct its meaning (because we are all interpreters as human beings), while others will take it for what it is; a contribution to the on-going dialogue.
 
There is, of course, a danger that as a result of Dawkins' offensive, Christians will underplay the meaning of 'hell' (hades) in their childrens' stories. Lest we not stoop to play his game and feign vanquish the foe. Mike Gene (perhaps as a result of many years on the e-chat) is highly Dawkins-fixated, yet there is already a post-Dawkins space for conversation. And this is an important step for Christian apologetics, particularly in the U.K., to embrace. 
 
- G.A.

--- On Mon, 11/10/08, Cogan, Susan L. <susan-brassfield@ou.edu> wrote:

From: Cogan, Susan L. <susan-brassfield@ou.edu>
Subject: Re: [asa] Dawkins is at it again
To: "ASA LIST" <asa@calvin.edu>
Received: Monday, November 10, 2008, 9:20 PM

On 11/6/08 7:15 PM, "Nucacids" <nucacids@wowway.com> wrote:

This study assessed the impact of religiosity on the socioemotional and behavioral outcomes of 91 adolescent mothers and their offspring over 10 years. Religiosity was defined as involvement in church and contact with and dependence on church officials and members. Mothers classified as high in religious involvement had significantly higher self-esteem and lower depression scores, exhibited less child abuse potential, and had higher occupational and educational attainment than mothers classified as low in religious involvement; differences remained when multiple factors, such as stress and grandmother support, were held constant. Children with more religious mothers had fewer internalizing and externalizing problems at 10 years of age, with maternal adjustment mediating this relationship. Religiosity, through increased social support, served as a protective factor for teenaged mothers and their children.”

Dawkins also ignores these data.

Thus, there is a profound hypocrisy and intellectual dishonesty in Dawkins message.  On one hand, he claims science has disproven the existence of God, yet there are no scientific studies that attempt to determine whether or not God exists.  On the other hand, there are plenty of scientific studies that undercut his “religious upbringing as child abuse” message, and the scientist ignores these.

What he instead offers in his book is rhetoric and anecdote.  He tells the story about a letter he received from some unknown woman who got over her sexual abuse, but is still tormented by hell beliefs.  Of course, there is no effort to substantiate this account; Dawkins trusts it on blind faith.  But even if the story is true, I’d bet this woman has many monsters in her past and her mind has decided to “blame hell” as a defensive mechanism. It’s often easier to lash out at an idea than relive the hellish experience that can come from *people.*

Bottom line: Even if hell does not exist, there is no evidence that such belief generates the effects typically associated with child abuse.  Furthermore, there is plenty of evidence that strong religiosity during childhood has a positive effect on development.  

-Mike
------------------------

Few religious people emphasize hell excessively, especially with children. They know instinctively what damage it could cause and avoid doing it. In most mainstream Christian denominations, an emphasis on hell is completely absent or sort of mildly metaphorical. Where hell is emphasized and taught as if it were a real place, though, it can (and does) cause severe psychological damage that amounts to abuse—and it often accompanies physical abuse. I live in a particularly fundamentalist area of the country and have seen the damage first hand in dozens of people.

Susan

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Received on Mon Nov 10 13:40:10 2008