Article
Atheism
Belief
5 min read

Dawkins is wrong about the nature of belief

You can’t rejoice in its collapse and like its cultural inheritance too.
A man sits and speaks, against a background of a bookcase.
Dawkins on LBC.

Richard Dawkins sat in a tree,  

Sawing every branch he could see,  

As he sawed through the branch on which he sat,  

He raged, "It's not fair that I should go splat!" 

I am a recovering New Atheist. I was such a New Atheist that I have a claim to fame: I have given what-for to Anne Widdecombe and the Archbishop Emeritus of Abuja. I was there, as a spotty, greasy haired, angry teenager when Christopher Hitchens and Stephen Fry socked-it-to the Roman Catholics at an Intelligence Squared debate. The motion was ‘The Catholic Church is a Force for Good in the World’. The question I asked was so poorly formed that the moderator deemed it a comment.  

I was a callow youth. Forgive me.  

I am now not quite so young and not quite so spotty. Now that I am a man, I have put away childish things. I have abandoned atheism and embraced faith in Jesus Christ. I am a priest in the Church of England, fully in favour of the Ten Commandments and the moral framework of the Church. Clearly, I’ve been on a journey.  

So, it seems, has Professor Richard Dawkins.  

The author of The God Delusion, and scourge of many public Christian thinkers and apologists, has recently made some turbulent waves. Having surfed the tides of New Atheism, he now seems to be swimming against the current. He is a proud ‘cultural Christian’. In an interview on LBC he forcefully defended the Christian inheritance of this country: 

“I do think that we are culturally a Christian country…I call myself a ‘cultural Christian’… I love hymns and Christmas carols…I feel at home in the Christian ethos… I find that I like to live in a culturally Christian country…” 

Professor Dawkins went on to clarify (several times!) that he doesn’t believe a single word of Christian doctrine or the Bible. He was cheered by the continued decline in the numbers of believing Christians in this country. This wasn’t his Christianity. He argued that the distinction between a ‘believing Christian’ and a ‘cultural Christian’ is such that one can be both a very firm atheist and a ‘cultural Christian’. He doesn’t want people believing the Virgin Birth or the Resurrection of Jesus, but he does want us to keep our Cathedrals and beautiful parish churches. At first reading this could be seen as positive - an unlikely defender of the Christian faith coming to the rescue of a beleaguered Church.  

It isn’t. 

What the interview demonstrated was that Professor Dawkins doesn’t really understand the nature of belief or the nature of culture. If he did, he would understand a basic principle: culture doesn’t just magically appear and grow. Culture is formed and maintained from fundamental beliefs.  

You can’t have the fruits without the roots. 

Professor Dawkins likes church music. He likes the architecture of grand Cathedrals. He likes living in a society with a Western liberal ethic. All three of these fruits have grown from roots of the Christian tradition, and not just any Christian tradition. They have grown out of the BELIEVING Christian tradition.  

Why on earth would people spend inordinate amounts of time and money building Cathedrals if they didn’t actually believe the worship of God was important? Why would musicians pour out the best of their creativity into sacred music if not for a love of Jesus? Why would they structure our society in a way that sees the care of the poor and oppressed as a fundamental necessity if they don’t take the Sermon on the Mount seriously? 

People don’t die because they quite like a soft cultural inheritance - they die because they believe! 

Professor Dawkins finds himself living in a world that has been so shaped and saturated by Christianity that even our secularism has been called ‘Christian’. He lives in a Christian house. He likes it. Now he thinks he can have it and keep it while seeking to undermine and destroy the very beliefs that are the foundation, the stones, the mortar. 

He can’t.  

You don’t get to demand that everyone build their house on sand, and then complain that it is collapsing…and he does worry that it is collapsing. Predictably, he opened the interview by discussing his qualms about Islam and how he wouldn’t want this country to change from being ‘culturally Christian’ to ‘culturally Muslim’: “Insofar as Christianity can be seen as a bulwark against Islam I think it’s a very good thing.” I find this invocation of my faith offensive - not just because I believe my faith is ‘the truth’ (not just a club for angry atheists to bash Muslims with), but because it is so stupid! 

I use the word advisedly.  

It is a comment from a man who can’t seem to understand cause-and-effect. People who don’t believe strongly in something don’t fight for it. Rejoicing in the collapse of Christian belief while expecting it to protect you from other religions is about as obtuse as an individual can get. The Church grew, and spread, and produced the hymns and cathedrals and ethics that Professor Dawkins loves so much, because of people’s firm belief in Jesus Christ as our Risen Saviour. People died to spread this faith - THIS CULTURE! As Tertullian said: “…the blood of martyrs is the seed of the Church.” People don’t die because they quite like a soft cultural inheritance - they die because they believe! 

It was this realisation that led me to where I am now. I found that everything I cared about flowed from the Christian faith I rejected, so I rejected it no more. I wanted to continue enjoying the ‘fruits’ of my ‘cultural Christianity’, so I stopped hacking away at the ‘roots’ of ‘believing Christianity’. Professor Dawkins is seemingly wilfully blind to this fact: ‘believing Christian’s make it possible to have ‘cultural Christians’. Take away the belief and just watch what happens to the culture. 

“I don’t was to be misunderstood. I do think it’s nonsense.” 

As a believing Christian I respond: can we please have our culture back, then? 

Article
Ambition
Comment
Death & life
Economics
4 min read

Forget the Rich List, wealth needs deeper foundations than money

Your neighbourhood might be cool or gentrified now, but where will you go when you die?

Jamie is Vicar of St Michael's Chester Square, London.

A red Ferrari parked on a posh London Street
Parked Ferrari off Belgrave Square, London.
John Cameron on Unsplash.

To drive from Clapham to north of the river in London, you go past a warning sign. It's not an LED flashing one, instead it's painted on a Victorian building in uneven serif lettering:  

'For what shall it profit a man, if he shall gain the whole world, and lose his own soul?'  

It implies that the man (or the woman) on the Clapham omnibus, whatever their wealth, ignores it at their peril.  

I recently made that same journey from living in Clapham – a place of relative wealth to one of alleged extreme wealth, in Belgravia. My initial reflections are that people are people, and that wealth doesn't resolve all our problems. There's actually far more poverty, both physical and spiritual, than meets the prejudice. 

But that Victorian sign speaks to our aspirations, for those with a little, and those with a lot. We think that more is more. Cities feed the striver, and in that pursuit of wealth some argue that our cities are losing their souls. While South-West London might not be the most drippingly cool places in London, they have historically been places for those who are in professions that are cool-adjacent. Of those involved in academia or journalism, Josiah Gogarty wrote in the New Statesman:  

'These professions never promised luxury, but they did deliver a respectable middle-class lifestyle for even the moderately successful. But try buying a house in centralish London today off an income that isn’t made in, or by servicing, the City.'  

As it happens, this week I heard one journalist on the radio saying a comfortable amount to have in his bank would be £7 million. How much is enough? 

But for grads in service professions with healthy cashflows and bonuses, you can still rent in ‘centralish’ London. No doubt the affluent who house-share have buoyed Clapham Common Westside into the position of having the highest average household wealth of anywhere in the UK, at over £100k. Gogarty continues:  

'Call it Claphamisation, after the London neighbourhood of choice for graduates with dependable jobs and straightforward tastes. Gentrification took your money, or forced you to care about money more than you would’ve done otherwise. Now Claphamisation is coming for your cool.'  

In other words, gaining the world means losing your soul. 

Both riches and coolness are irrelevant as the casket is lowered into the ground. 

But even those markers of mainstream wealth and its own version of cool are uncertain as the annual Sunday Times Rich List over the weekend reflected. Your heart mightn't bleed for those falling off their perches, with a threshold of £350 million. But economic turbulence also unsteadies the presumed foundations of wealth. 

Wealth needs a deeper foundation than money. And soul needs a warmer foundation than cool. Harvard Professor Dr Arthur Brooks, says that love is 

 'what the human heart really, really wants. And a lot of people are thinking, you know, if I have the money, and I buy the stuff, then I'm going to get more love.'  

Wealth, and I would argue coolness, are intermediaries to this love. 

Tending to our souls means opening ourselves to a love that is far richer than what's on the surface. That's not to say that Christian theology denies the physical, however. It teaches an embodied understanding of our souls. I was all too aware of this standing by a coffin, taking a funeral this week. We are material beings and made of material. But our inner settled-ness in what drives us and what we are devoted to far outweighs the trappings of life. 

I have seen people dazzled by their own wealth and others seriously unimpressed by it. And while most of us would quite like the chance to find out for ourselves that wealth is an imposter, both riches and coolness are irrelevant as the casket is lowered into the ground. 

Those serif letters on that sign on the edge of Clapham are easily ignored. They seem out of place as the cars and Lime bikes zoom past. But the words aren't disembodied: they were spoken by someone. When a rich young man, sure in his own good living and upstandingness, turned his back on Jesus, he was sad, holding onto his wealth. The eyes that looked on him still loved him. 

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