Why Religious Believers Are So Desperate for the Atheist Seal of Approval?

Atheism: A Non-Prophet Organization

November 26, 2010 / By Greta Christina

 

Many religious believers are intent on getting atheists’ approval for their beliefs. If you’re hoping for that — don’t hold your breath.

If you hang around the online atheist world long enough, you’ll notice an interesting pattern. Many religious and spiritual believers who engage with atheists seem very intent on getting atheists’ approval for their beliefs.

Typically, these believers acknowledge that many religions are profoundly troubling. They share atheists’ revulsion against religious hatreds and sectarian wars. They share our repugnance with religious fraud, the charlatans who abuse people’s trust to swindle them out of money and sex and more. They share our disgust with willful religious ignorance, the flat denials of overwhelming scientific evidence that contradicts people’s beliefs. They can totally see why many atheists are so incredulous, even outraged, about the world of religion.

But they think their religion is an exception. They think their religion is harmless, a kinder, gentler faith. They think their religion is philosophically consistent, supported by reason and evidence — or at least, not flatly contradicted by it.

And they want atheists to agree.

They really, really want atheists to agree. They want atheists to say, “No, of course, your beliefs aren’t like all those others — those other beliefs are crazy, but yours make sense.” Or they want atheists to say, “Wow, I hadn’t heard that one before — how fascinating and well thought-out!” Of course they understand why atheists object to all those other bad religions. They just don’t understand why we object to theirs. They get very hurt when we object to theirs. And they will spend a significant amount of time and energy trying to persuade us to stop objecting.

Why?

Why do they care what atheists think?

Cabalists Instigated the English Revolution

Zionist go-fer Oliver Cromwell

“The English Revolution under Charles I,” writes Isaac Disraeli, “was unlike any preceding one … From that time and event we contemplate in our history the phases of revolution.”

by A.M. Ramsay

(from his book, “The Nameless War” 1952)

“It was fated that England should be the first of a series of Revolutions, which is not yet finished.”

With these cryptic words Isaac Disraeli, father of Benjamin Earl of Beaconsfield, commenced his two volume life of Charles I published in 1851.

A work of astonishing detail and insight, much information for which, he states, was obtained from the records of one Melchior de Salom, French envoy in England during that period. The scene opens with distant glimpses of the British Kingdom based upon Christianity, and its own ancient traditions; these sanctions binding

Monarchy, Church, State, nobles and the people in one solemn bond on the one hand; on the other hand, the ominous rumblings of Calvinism. Calvin, who came to Geneva from France, where his name was spelt Cauin, (possibly a French effort to spell Cohen) organized great numbers of

revolutionary orators, not a few of whom were inflicted upon England and Scotland. Thus was laid the groundwork for revolution under a cloak of religious fervour.

On both sides of the Tweed, these demagogues contracted all religion into rigid observance of the “Sabbath.” To use the words of Isaac Disraeli, “the nation was artfully divided into Sabbatarians and Sabbath breakers.” “Calvin,” states Disraeli, “deemed the Sabbath to have been a Jewish ordinance, limited to the sacred people.” He goes on to say that when these Calvinists held the country in their power, “it seemed that religion chiefly consisted of Sabbatarian rigours; and that a British senate had been transformed into a company of Hebrew Rabbins”: and later “In 1650, after the execution of the King, an Act was passed inflicting penalties for a breach of the Sabbath.”