It is hard to see how a great man can be an atheist. Without the susta — Atheism

"If you describe yourself as "Atheist," some people will say, "Dont you mean Agnostic?" I have to reply that I really do mean Atheist. I really do not believe that there is a god — in fact I am convinced that there is not a god (a subtle difference). I see not a shred of evidence to suggest that there is one. Its easier to say that I am a radical Atheist, just to signal that I really mean it, have thought about it a great deal, and that its an opinion I hold seriously. Its funny how many people are genuinely surprised to hear a view expressed so strongly. In England we seem to have drifted from vague, wishy-washy Anglicanism to vague, wishy-washy Agnosticism — both of which I think betoken a desire not to have to think about things too much. People will then often say, "But surely its better to remain an Agnostic just in case?" This, to me, suggests such a level of silliness and muddle that I usually edge out of the conversation rather than get sucked into it. (If it turns out that Ive been wrong all along, and there is in fact a god, and if it further turned out that this kind of legalistic, cross-your-fingers-behind-your-back, Clintonian hair-splitting impressed him, then I would choose not to worship him anyway.)"

"The inhabitants of the earth are of two sorts: Those with brains, but no religion, And those with religion, but no brains."

"The causes of atheism are: divisions in religion, if they be many; for any one main division addeth zeal to both sides; but many divisions introduce atheism. Another is, scandal of priests; when it is come to what St Bernard saith, non est jam dicere, ut populus sic sacerdos; quia nec sic populus ut sacerdos [One cannot now say, the priest is as the people, for the truth is that the people are not so bad as the priest]. A third is, custom of profane scoffing in holy matters; which doth, by little and little, deface the reverence of religion."

"A great man is the unbelieving man; he is without spiritual sight or spiritual hearing; his glory is in understanding his own understanding. It is he who subdues the forest, tames the beasts of the field to service. He goes alone in the dark, unafraid. He follows no man’s course, but, searches for himself; the priests cannot make him believe, nor the angels of heaven; none can subdue his judgment. He says: why permit others even priests, to think for you? Stand on your own feet – be a man. Through his arm are tyrants and evil kings overthrown. Through him are doctrines and religions sifted to the bottom and the falsehood and evil in them cast aside. Who but the Creator could have created so great a man as the unbeliever?"

"Experience is, in fever and anguish, the putting into question (to the test) of that which a man knows of being. Should he in this fever have any apprehension whatsoever, he cannot say: “I have seen God, the absolute, or the depths of the universe”; he can only say “that which I have seen eludes understanding”—and God, the absolute, the depths of the universe are nothing if they are not categories of the understanding. If I said decisively, “I have seen God,” that which I see would change. Instead of the inconceivable unknown—wildly free before me, leaving me wild and free before it—there would be a dead object and the thing of the theologian, to which the unknown would be subjugated."

"His [Gods] power we allow is infinite: whatever he wills is executed: but neither man nor any other animal is happy: therefore he does not will their happiness.... Epicuruss old questions are yet unanswered. Is he willing to prevent evil but not able? then is he impotent. Is he able but not willing? then is he malevolent. Is he both able and willing? whence then is evil?"