Luxmoore, for his part, holds little hesitation in acquainting us with Dawkins' brilliance as a biologist and, alongside, his equally hideous ability in what Luxmoore describes as "moral speculation." According to him, Dawkins' views of morality are in fact despotic in tone, well beyond merely being uncivilized. He explains:
"Language like this would sound familiar to those who remember the campaign against religious faith in Eastern Europe, where claims about religion's social divisiveness were used by totalitarian regimes to justify savage repression...The utilitarian morality favored by Dawkins was given free reign."
Atheist invaders, indeed. As I read his article, an atheist myself mind you, I could hardly determine if I should gleefully cheer for the advances of atheism in popular and political culture, or cringe in fear at the bloodcurdling monster which has been unleashed in the form of the famous and Orwellian sounding Dawkins that Luxmoore describes.
The feeling was but a momentary one, and once I shook off the notion that Luxmoore might actually be onto something, I instead realized that he was a horribly paranoid and exceptionally bright fellow, not to mention notably religious in some fashion; a dangerous concoction if there ever were one. While he manages to be infectious through his writing, his summary of the atheist invasion remains unconvincing and difficult to digest as terrifying.
Let's be clear here; Dawkins and his ideas, his atheism, much of it is a threat to the religious status quo. Of course it is intimidating, even threatening. Yet, the real source of Luxmoore's fear and anxiety rest with the fact that the Dawkins and the atheist arguments he makes may be both more convincing and sensible than his own. It must be troubling to realize this, especially if you are suspicious about atheist invaders to begin.
Hence, we find Luxmoore characterizing Dawkins in a way that some might describe Iran's President Ahmadinejad, should he somehow be running rampant in the streets of Oxford as a famous biologist in the place of Dawkins. And we find a lurid, even terrifying atmosphere, seeping through Luxmoore's descriptions and synopsis; Dawkins' atheist campaign holds a "chilling eugenic undertone"; Dawkins' influential friends and formidable resources; the atheist crusaders who have risen and "set to fight" as Dawkins sounds the horn against religious fanaticism. Luxmoore paints quite a vivid picture, but a picture designed in the broad strokes of insecurity and tinted with an overriding sense of false, even mildly apocalyptic, religious persecution.
Despite all this, I have to say that his article was still a thought provoking one. It caused me to pause and reflect that we, as atheists, have a duty to ourselves and our fellow man--of any religious persuasion--to ensure that we do not somehow overstep the boundaries of equality, of rational morality, and of liberty as qualities endeared by the vast majority of reasonable human beings that we know. For that much, at least, I sincerely thank Luxmoore for his article.