In a 2002 article in The Guardian, author Salman Rushdie, inspired by bouts of violence in his native India, articulated a now-common view on religion. The article was titled, “Religion, as ever, is the poison in India’s blood.” In it, Rushdie outlined the familiar stance of the vociferous new atheists, bidding the world to stop speaking of religion in the fashionable language of “respect” and skating around the obvious conclusions about both God and religion. He writes:
“What is there to respect in any of this, or in any of the crimes now being committed almost daily around the world in religion’s dreaded name? How well, with what fatal results, religion erects totems, and how willing we are to kill for them! […] India’s problem turns out to be the world’s problem. What happened in India has happened in God’s name. The problem’s name is God.“(1)
Rushdie’s voice is merely one among many in the increasingly prevalent conversation about God, religion, and violence. Against Christianity, the critiques come quite specifically. Richard Dawkins describes the Christian story as vicious, sado-masochistic, and repellent, symptomatic of a violent God, a Bible full of violence, and followers willing to overlook that violence, or worse, to embrace it. For Dawkins and his conspirators, God is the problem that initiates the problem of violence: “The God of the Old Testament is arguably the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control-freak; a vindictive, blood-thirsty ethnic cleanser; a misogynist, homophobic, racist, infanticidal, genocidal, filicidal, pestilential, megalomaniacal, sado-masochistic, capriciously malevolent bully. Those of us schooled from infancy in his ways can be desensitized to their horror.”(2)