One of the very many connections between religious belief and the sinister, spoiled, selfish childhood of our species is the repressed desire to see everything smashed up and ruined and brought to naught. This tantrum-need is coupled with two other sorts of “guilty joy”, or, as the Germans say, schadenfreude. First, one’s own death is canceled – or perhaps repaid or compensated – by the obliteration of all others. Second, it can always be egotistically hoped that one will be personally spared, gathered contentedly to the bosom of the mass exterminator, and from a safe place observe the sufferings of those less fortunate. Tertullian, one of the many church fathers who found it difficult to give a persuasive account of paradise, was perhaps clever in going for the lowest possible common denominator and promising that one of the most intense pleasures of the afterlife would be endless contemplation of the tortures of the damned. He spoke more truly than he knew in evoking the man-made character of faith.

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Antibodies to fatalism and suicide and masochism do exist, however, and are just as innate in our species. There is a celebrated story from Puritan Massachusetts in the late eighteenth century. During a session of the state legislature, the sky suddenly became leaden and overcast at midday. Its threatening aspect – a darkness at noon – convinced many legislators that the event so muc on their clouded minds was imminent. They asked to suspend business and go home to die. The speaker of the assembly, Abraham Davenport, managed to keep his nerve and dignity. “Gentlmen,” he said, “either the Day of Judgment is here or it is not. If it is not, there is no occasion for alarm and lamentation. If it is, however, I wish to be found doing my duty. I move, therefore, that candles be brought.” In his own limited and superstitions day, this was the best that Mr. Davenport could do. Nonetheless, I second his motion.

God is Not Great – How Religion Poisons Everything (Christopher Hitchens)