Tumbling home as the morning mist enveloped the common near my flat, almost nothing was visible but the church spire on one corner.

Going to bed seemed a let down: I had finished a book on the bus and felt wired and awake.

Instead, I crept into the church and sat at the back, intermittently burning myself on a hot radiator and feeling the effects of the unholy volume of wine I had drunk drift away.

The bell rang, the congregation stood and a cloud of incense delivered the priest.

The next hour passed in a haze of kneeling, chants and actions built into my muscle memory.

Growing up in south Wales in the 90s, religion had not been of great importance to my family.

Catholicism was little more than a duty to baptise the babies and something you did to widen your school choices.

It was a slight background hum that only grew louder for births, weddings and deaths.

At university and throughout my 20s, I hadn't really bothered with God, too consumed by books, politics and socialising.

On holidays, I would visit cathedrals, dip my hand in the holy water and light a candle, but I never attended mass or spent any time wrestling theological conundrums at night when I couldn't sleep.

When asked, which was rarely, I would describe myself as vaguely agnostic, with a shrug: atheism was something fervent, a performative macho sphere populated by fans of Richard Dawkins and Christopher Hitchens that prevented me from tipping over.

Then, in 2017, just after the general election, Grenfell Tower caught fire.

In the days that followed, I spent hours talking to locals, those who escaped and the families of those who had not.

Local churches opened their doors to receive donations and offer support and refuge.

One evening, speaking to a woman who was close to tears because her friend was missing, she grasped the pendant around my neck - a Miraculous Medal I had been given by a family member - then fixed her eyes on me and asked me to pray for her.

I was sorely out of practice but not remotely in a position to say no.

Taking a few minutes to pray for someone in need, centre them in your thoughts and focus on hoping their hardships and pain would lift seemed such a small thing to do.

We were surrounded by piles of toys, clothes and food, too many to be used: people were doing what they could to feel as if they were being generous to people in a desperate situation.

Offering a prayer for someone seemed materially inconsequential but weighted with significance: it is easy to give money without any thought, or volunteer time without too much emotional investment, but a prayer genuinely prioritisies someone else over your own emotions.

All around Grenfell, people were praying for others, themselves and victims they didn't know.

I felt hollowed out for many reasons, not least exhaustion from working every day for months and seeing people for whom faith was a grounding influence awakened something in the back of my mind.

The idea that people owe nothing to each other because we are simply active piles of flesh is the thinking of a sociopath: you need an order for society to function. Continue reading

Perhaps, it suggests, we've been looking at "god" the wrong way. The new science of religion shows religious belief as more subtle and interesting than atheist prejudices have allowed. Belief seems to be ingrained in human beings - which is just as well, the magazine concedes, for "without it, we would still be living in the Stone Age".

"Religion is deeply etched in human nature, and cannot be dismissed as a product of ignorance, indoctrination or stupidity. Until secularists recognise that, they are fighting a losing battle."

Indeed, despite confident predictions of religion's imminent demise, "religion is much more likely to persist than science".

The magazine takes it as a given that we should all want to loosen religion's grip. This, despite evidence "that a belief in god or gods does appear to encourage people to be nice to one another. Humans clearly don't need religion to be moral, but it helps".

In his new book Religion for Atheists, the British writer and "committed atheist" Alain de Botton makes the case for not throwing religion out with the holy water.

De Botton starts from the assumption that religious belief is "of course" nonsense, but departs from the militant atheism of Richard Dawkins and the late Christopher Hitchens in finding that religion is "not entirely daft".

To the contrary, religion's ability to "promote morality [and] engender a spirit of community" can be quite useful, provided one jettisons God from the equation.

De Botton wants to have his unbelief and religion, too. It is possible, he writes, to be an atheist and still find religion "sporadically useful, interesting and consoling". Continue reading

Source

• Tapu Misa in The New Zealand Herald
• Image: Studio Edirisa

Not all believers, of course: When Hitchens's esophageal cancer diagnosis became public last year, the famous atheist took obvious pleasure in quoting the none-too-Christian sentiments that bubbled up on various religious blogs and message boards (e.g., "Who else feels Christopher Hitchens getting terminal throat cancer was God's revenge for him using his voice to blaspheme him?"). But in the world of journalism, among his peers and competitors and sparring partners, it was nearly impossible to find a religious person who didn't have a soft spot for a man who famously accused faith of poisoning absolutely everything.

Continue reading Ross Douthat's article 'The believer's atheist' in the New York Times Sunday Review.

Image: The Guardian

Ross Douthat joined The New York Times as an Op-Ed columnist in April 2009. A native of New Haven, Conn., he now lives in Washington, D.C.