Here are 100 books that Becoming Atheist fans have personally recommended if you like
Becoming Atheist.
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I’m a recovering atheist: a Christian convert who has more sympathy with some of my former atheist brethren than with a lot of my fellow believers. And I’m a historian by trade, which means I believe in the importance of trying to get inside the heads of people living in very different times – but who were still people. I’ve chosen polemical books by atheists and by believers, but in my own writing I try to get sympathetically inside the heads of both. I find that I get on better if I listen to the other side rather than banging the drum for my own – whichever ‘my own side’ is.
The anti-John Gray – and, in purely literary terms, the best writer on my list, which is saying something. It’s not, Francis Spufford says, an apologetic, a reasoned defence of faith. It’s a personal account of why his Christianity makes emotional sense to him, and why it might make emotional sense to other people too. Worth reading for his retelling of the life of Jesus alone. He doesn’t deal with the intellectual questions of religion vs. atheism (though he has some sly hints). What he does is explain why you might want to deal with those questions. So it’s an ‘unapologetic’: both, because it’s about emotion and not narrow reason, and also, he says, because he’s not sorry. Read it, and you won’t be either.
"Unapologetic" is a brief, witty, personal, sharp-tongued defence of Christian belief, taking on Dawkins' "The God Delusion" and Christopher Hitchens' "God is Not Great". But it isn't an argument that Christianity is true - because how could anyone know that (or indeed its opposite)? It's an argument that Christianity is recognisable, drawing on the deep and deeply ordinary vocabulary of human feeling, satisfying those who believe in it by offering a ruthlessly realistic account of the bits of our lives advertising agencies prefer to ignore. It's a book for believers who are fed up with being patronised, for non-believers curious…
I’m a recovering atheist: a Christian convert who has more sympathy with some of my former atheist brethren than with a lot of my fellow believers. And I’m a historian by trade, which means I believe in the importance of trying to get inside the heads of people living in very different times – but who were still people. I’ve chosen polemical books by atheists and by believers, but in my own writing I try to get sympathetically inside the heads of both. I find that I get on better if I listen to the other side rather than banging the drum for my own – whichever ‘my own side’ is.
This is a wonderfully mind-expanding book which gently takes the history of philosophy that you think you know and turns it on its head. Most of the great critics of Christianity – Spinoza, Voltaire, Tom Paine, they’re all here – were not really, it turns out, atheists trying to tear it all up: they were idealistic, reforming believers who weren’t satisfied with churchy orthodoxies and wanted to purify religions that they thought had become corrupted. That made them maybe even fiercer in their criticisms, and it certainly meant they had unleashed forces they couldn’t control. But it means the moral force that drove anti-religious criticism during the Enlightenment was the desire, not to destroy religion, but to perfect it.
It is widely assumed that science is the enemy of religious faith. The idea is so pervasive that entire industries of religious apologetics converge around the challenge of Darwin, evolution, and the "secular worldview." This book challenges such assumptions by proposing a different cause of unbelief in the West: the Christian conscience. Tracing a history of doubt and unbelief from the Reformation to the age of Darwin and Karl Marx, Dominic Erdozain argues that the most powerful solvents of religious orthodoxy have been concepts of moral equity and personal freedom generated by Christianity itself.
I’m a recovering atheist: a Christian convert who has more sympathy with some of my former atheist brethren than with a lot of my fellow believers. And I’m a historian by trade, which means I believe in the importance of trying to get inside the heads of people living in very different times – but who were still people. I’ve chosen polemical books by atheists and by believers, but in my own writing I try to get sympathetically inside the heads of both. I find that I get on better if I listen to the other side rather than banging the drum for my own – whichever ‘my own side’ is.
This book’s idea hooks you from the start. Why, he wonders, when people say, "Do you believe in God?" do we never reply, "…what do you mean, believe?" It turns out that ‘believing’ has, down the centuries, meant some pretty radically different things. Is ‘belief’ the same as ‘knowledge’ or ‘opinion,’ or is it the opposite of them? Ethan Shagan’s disarmingly simple idea is to track how the notion of belief shifted from the Middle Ages to the Enlightenment. If we do believe in God nowadays, we don’t do it the way our forebears did. And if we don’t, it’s not because God has become unbelievable, but because belief itself has become so much harder than it used to be.
An illuminating history of how religious belief lost its uncontested status in the West
This landmark book traces the history of belief in the Christian West from the Middle Ages to the Enlightenment, revealing for the first time how a distinctively modern category of belief came into being. Ethan Shagan focuses not on what people believed, which is the normal concern of Reformation history, but on the more fundamental question of what people took belief to be.
Shagan shows how religious belief enjoyed a special prestige in medieval Europe, one that set it apart from judgment, opinion, and the evidence…
I’m a recovering atheist: a Christian convert who has more sympathy with some of my former atheist brethren than with a lot of my fellow believers. And I’m a historian by trade, which means I believe in the importance of trying to get inside the heads of people living in very different times – but who were still people. I’ve chosen polemical books by atheists and by believers, but in my own writing I try to get sympathetically inside the heads of both. I find that I get on better if I listen to the other side rather than banging the drum for my own – whichever ‘my own side’ is.
Sit up straight, button your coat, and get ready for a blast of cold air. John Gray doesn’t take prisoners, but except for the moment when his sniper’s rifle is pointing right at you, it’s a wonderful performance to watch. The book isn’t an attack on religion, something that he thinks so obviously ridiculous it’s hardly worth discussing (he goes through the motions, briefly). It’s an attack on his fellow atheists, most of whom he accuses – convincingly, mercilessly – of practising religion by other means. Personally, I find the realities that are left once he has shredded the soggy and wishful thinking that characterises most modern humanism a little bit too stark. But I hugely appreciate the brutal clarity of his vision.
WINNER OF THE CATHOLIC HERALD BOOK AWARD FOR RELIGION AND THEOLOGY
A NEW STATESMAN BOOK OF THE YEAR 2019
'Wonderful ... one of the few books that I started to reread a couple of minutes after I'd finished it.' - Melvyn Bragg
A meditation on the importance of atheism in the modern world - and its inadequacies and contradictions - by one of Britain's leading philosophers
'When you explore older atheisms, you will find some of your firmest convictions - secular or religious - are highly questionable. If this prospect disturbs you, what you are looking for…
I’ve always been nostalgic. I long for a connection with times and places I’ve never experienced, and I think my fascination with ghosts and the uncanny is connected to that. As a child, I fell in love with ancient Egypt, with its famously complex religious traditions concerning death and the afterlife. I earned a PhD in Egyptology and spent a lifetime crafting stories about the past, often with a speculative or supernatural twist. For me, ghosts and history are a natural combination.
This book profoundly appeals to the history nerd in me. It places the American Spiritualist movement in its historical and cultural context, examining everything from the connection between spiritualism and 19th-century technological innovations to the role of gender and sexuality in the séance room.
While it’s easy to dismiss spiritualism as a fringe oddity, McGarry’s book illuminates just how vital it was in shaping American culture and politics as we know them today. The academic language is a little dense in places, but that did not detract from my enjoyment of the meticulous scholarship and the enthralling subject matter.
"Ghosts of Futures Past" guides readers through the uncanny world of nineteenth-century American spiritualism. More than an occult parlor game, this was a new religion, which channeled the voices of the dead, linked present with past, and conjured new worldly and otherworldly futures. Tracing the persistence of magic in an emergent culture of secularism, Molly McGarry brings a once marginalized practice to the center of American cultural history. Spiritualism provided an alchemical combination of science and magic that called into question the very categories of male and female, material and immaterial, self and other, living and dead. Dissolving the boundaries…
I am an award-winning historian and philosopher of the human sciences. But I got here by means of an unusually varied path: working for a private investigator, practicing in a Buddhist monastery, being shot at, hiking a volcano off the coast of Africa, being jumped by a gang in Amsterdam, snowboarding in the Pyrenees, piloting a boat down the canals of Bourgogne, playing bass guitar in a punk band, and once I almost died from scarlet fever. Throughout my journey, I have lived and studied in five countries, acquired ten languages, and attended renowned universities (Oxford, Harvard, and Stanford), all while seeking ways to make the world a better place.
In this book, the Canadian philosopher Charles Taylor challenges the notion that modernization automatically leads to secularization.
Instead of viewing modernity as either the decline of religion or subtraction of religion from public life, Taylor presents the idea that modernity brings about the expansion and variety of religious beliefs. In Taylor’s view Christianity has been relativized insofar as it has been rendered but one kind of belief among others.
He also argues that many transcendent values have been replaced by immanent concerns. But in certain important ways the book is still hopeful. It is a very long text, but it is definitely important reading for anyone navigating faith, spirituality, and the search for meaning in today’s world.
What does it mean to say that we live in a secular age? Almost everyone would agree that we--in the West, at least--largely do. And clearly the place of religion in our societies has changed profoundly in the last few centuries. In what will be a defining book for our time, Charles Taylor takes up the question of what these changes mean--of what, precisely, happens when a society in which it is virtually impossible not to believe in God becomes one in which faith, even for the staunchest believer, is only one human possibility among others.
I have long been passionate about helping people connect with God through their work. After graduating from college, I worked in full-time minister for six years and then became an entrepreneur. Was I dropping off a spiritual cliff by leaving full-time ministry? I later pursued my PhD and became a professor. At the University of Oklahoma, I became a top researcher and co-founded the Center for Entrepreneurship. The impact of work on my faith has long been an important issue for me. I ultimately gained valuable insights from God that enhanced my spiritual journey. In my book, I explain the profound significance of work for knowing God.
This book does a phenomenal job of building on a biblical foundation to help readers see the relevance of their work to God and their spiritual journey. I love how this book helps me develop strategies for positioning my work to build an eternal legacy.
Jordan Raynor also helped me to see how my view of work can offer important insights about heaven. I feel affirmed in my career and the significant value it can bring to the kingdom of God.
From a leading voice in the faith and work movement and author of Redeeming Your Time comes the revolutionary message that God sees our daily work—in whatever form it takes—with far more value than we ever imagined.
“The Sacredness of Secular Work does an extraordinary job of being both personally relevant and, more importantly, biblically faithful.”—Randy Alcorn, New York Times bestselling author of Heaven
Does your work matter for eternity?
Sadly, most believers don’t think so. Sure, the 1 percent of the time they spend sharing the gospel with their co-workers matters. But most Christians view the other 99 percent…
I’ve been a liberal all my life: I went to my first protest march by myself when I was 13 and cast my first vote for George McGovern. I’ve also been an academic most of my life, studying and teaching at multiple colleges and universities. Over the last decade I’ve watched the animating principles of both academia and liberalism – the spirit of free inquiry and the willingness to debate ideas – descend into an authoritarian conformism that brooks no dissent. I hope that these books can persuade people to fight against these trends before it’s too late: “Do not go gentle into that good night; Rage, rage, against the dying of the light.”
Like Stone’s book, this is a book about history, not wokeness. It’s not an easy read, but it’s worth the effort.
It recounts the triumph of scientific reasoning and liberal tolerance over several decades in the mid-twentieth century. That triumph was largely brought about by the “secularization” of American culture, spearheaded by Jewish intellectuals.
I read it long before wokeness was a thing – it was published in 1996 – and found it interesting but not particularly relevant to anything I was thinking about. But when wokeness came along, it suddenly hit me that this new religion was taking us backwards, back to the beginning of Hollinger’s story.
If that trend continues, we are in danger of losing the gains that science and tolerance have produced.
This remarkable group of essays described the "culture wars" that consolidated a new, secular ethos in mid-twentieth-century American academia and generated the fresh energies needed for a wide range of scientific and cultural enter-prises. Focusing on the decades from the 1930s through the 1960s, David Hollinger discusses the scientists, social scientists, philosophers, and historians who fought the Christian biases that had kept Jews from fully participating in American intellectual life. Today social critics take for granted the comparatively open outlook developed by these men (and men they were, mostly), and charge that their cosmopolitanism was not sufficiently multicultural. Yet Hollinger…
I'm an artist, activist, and social entrepreneur. Latino bilingüe and history nerd. I’m the Founder of Resilient Coders, a free and stipended nonprofit coding bootcamp that trains people of color for careers as software engineers. I built that organization for the same reason I write: I care about the economic wellness of Black and Latinx people. I want my neighbors to have the purchasing power to keep my local bodega open. They carry my coffee. Whole Foods doesn’t.
This is the philosophical bedrock of the modern struggle for economic justice. It’s a cornerstone of my own book, actually.
“To sustain your existential identity,” writes Haaglund, “is to lead your life in light of what you value.”
Freedom is the ability to sustain that existential identity. It means having more time than that which you need to survive. The more time you have to live your life in light of what you value, the freer you are.
A society in which an entire class of people can spend their entire lifetimes working and remain poor is not a free society.
And yes, it’s a philosophy book, but it’s clear and accessible.
Named a Best Book of the Year by The Guardian, The Millions, and The Sydney Morning Herald
This Life offers a profoundly inspiring basis for transforming our lives, demonstrating that our commitment to freedom and democracy should lead us beyond both religion and capitalism. Philosopher Martin Hägglund argues that we need to cultivate not a religious faith in eternity but a secular faith devoted to our finite life together. He shows that all spiritual questions of freedom are inseparable from economic and material conditions: what matters is how we treat one another in this…
I moved to the University of Notre Dame in 1997 because I fell in love with its distinctive vision, including its core mission as a Catholic university. A year later I became dean. When during interviews I asked prospective faculty members how they might contribute to the distinctive mission of Notre Dame, broadly understood, I realized that they did not really understand what a Catholic university was, so I gave them my own understanding of Notre Dame and of the idea of a Catholic university. Eventually, I turned my oral answer into a short book, which articulates that vision in ways that should inspire anyone, whether they are Catholic or not.
Robert Benne interviewed me for his book, which offers case studies of several different kinds of religious universities. You know the interview is conducted well, when the person asking the questions is forcing you to think anew about your own implementation of vision.
Benne asked me how we socialize faculty into our distinctive vision. I immediately sensed that we did not do enough and addressed the issue more fully both in practice and in one of my books.
At a Catholic university, one should also think about how other kinds of religious universities define and realize their mission. This book accomplishes that.
This book demonstrates that, despite much evidence to the contrary, there are still Christian colleges and universities of high academic quality that have also kept their religious heritages publicly relevant. Respected scholar Robert Benne explores how six schools from six different religious traditions (Calvin College, Wheaton College, St. Olaf College, Valparaiso University, Baylor University, and the University of Notre Dame) have maintained "quality with soul". These constructive case studies examine the vision, ethos, and personnel policies of each school, showing how 'and why' its religious foundation remains strong.
