Albert Einstein Atheist Quotations

Few people are capable of expressing with equanimity opinions which differ from the prejudices of their social environment. Most people are even incapable of forming such opinions.

I am not an atheist. I do not know if I can define myself as a pantheist. The problem involved is too vast for our limited minds.

The word God is for me nothing more than the expression and product of human weaknesses.

God reveals himself in the orderly harmony of what exists.

I cannot conceive of a God who rewards and punishes his creatures, or has a will of the kind that we experience in ourselves. Neither can I nor would I want to conceive of an individual that survives his physical death; let feeble souls, from fear or absurd egoism, cherish such thoughts. I am satisfied with the mystery of the eternity of life and with the awareness and a glimpse of the marvelous structure of the existing world, together with the devoted striving to comprehend a portion, be it ever so tiny, of the Reason that manifests itself in nature.

Blind belief in authority is the greatest enemy of truth.

For me the Jewish religion like all other religions is an incarnation of the most childish superstitions.

Man would indeeded be in a poor way if he had to be restrained by fear of punishment and hope of reward after death.

The religious geniuses of all ages have been distinguished by this kind of religious feeling, which knows no dogma and no God conceived in man's image; so that there can be no church whose central teachings are based on it. Hence it is precisely among the heretics of every age that we find men who were filled with this highest kind of religious feeling and were in many cases regarded by their contemporaries as atheists, sometimes also as saints. Looked at in this light, men like Democritus, Francis of Assisi, and Spinoza are closely akin to one another.

If something is in me which can be called religious then it is the unbounded admiration for the structure of the world so far as our science can reveal it.

Since our inner experiences consist of reproductions, and combinations of sensory impressions, the concept of a soul without a body seem to me to be empty and devoid of meaning.

Thus I came...to a deep religiosity, which, however, reached an abrupt end at the age of 12. Through the reading of popular scientific books I soon reached a conviction that much in the stories of the Bible could not be true....Suspicion against every kind of authority grew out of this experience...an attitude which has never left me.

I am satisfied with the mystery of the eternity of life.

It was, of course, a lie what you read about my religious convictions, a lie which is being systematically repeated. I do not believe in a personal God and I have never denied this but have expressed it clearly. If something is in me which can be called religious then it is the unbounded admiration for the structure of the world so far as our science can reveal it.

What I see in Nature is a magnificent structure that we can comprehend only very imperfectly, and that must fill a thinking person with a feeling of humility. This is a genuinely religious feeling that has nothing to do with mysticism.

I don't try to imagine a personal God; it suffices to stand in awe at the structure of the world, insofar as it allows our inadequate senses to appreciate it.

I do not share the crusading spirit of the professional atheist whose fervor is mostly due to a painful act of liberation from the fetters of religious indoctrination received in youth. I prefer an attitude of humility corresponding to the weakness of our intellectual understanding of nature and of our own being.

From the viewpoint of a Jesuit priest I am, of course, and have always been an atheist.

Then there are the fanatical atheists whose intolerance is of the same kind as the intolerance of the religious fanatics and comes from the same source.

The idea of a personal God is an anthropological concept which I am unable to take seriously.

What separates me from most so-called atheists is a feeling of utter humility toward the unattainable secrets of the harmony of the cosmos.

There lies the weaknesss of positivists and professional atheists who are elated because they feel that they have not only successfully rid the world of gods but "bared the miracles." (That is, explained the miracles. - ed.) Oddly enough, we must be satisfied to acknowledge the "miracle" without there being any legitimate way for us to approach it . I am forced to add that just to keep you from thinking that -weakened by age-I have fallen prey to the clergy ...

I'm not an atheist. I don't think I can call myself a pantheist. The problem involved is too vast for our limited minds. We are in the position of a little child entering a huge library filled with books in many languages. The child knows someone must have written those books.

I do not believe in a personal God and I have never denied this but have expressed it clearly.

I received your letter of June 10th. I have never talked to a Jesuit priest in my life and I am astonished by the audacity to tell such lies about me. From the viewpoint of a Jesuit priest I am, of course, and have always been an atheist.

The fanatical atheists are like slaves who are still feeling the weight of their chains which they have thrown off after hard struggle. They are creatures who—in their grudge against traditional religion as the "opium of the masses"—cannot hear the music of the spheres.

If people are good because they fear punishment, and hope for reward, then we are a sorry lot indeed.

The foundation of morality should not be made dependent on myth nor tied to any authority lest doubt about the myth or about the legitimacy of the authority imperil the foundation of sound judgment and action.

The consequence was a positively fanatic [orgy of] freethinking coupled with the impression that youth is being deceived by the state through lies; it was a crushing impression