More Catholic Than The Pope

That's Christopher Hitchens' problem, according to Harvey Mansfield.

Today's atheism rejects this serene attitude [of the ancient Epicures] and goes on the attack. In its criticisms of God it claims to be more moral than religion. But it cannot do this without becoming just as heated, thus just as susceptible to fanaticism, as religion.

Has Mansfield been reading Deus Caritas Est? Compare this passage from the encyclical (#28)...

Justice is both the aim and the intrinsic criterion of all politics. Politics is more than a mere mechanism for defining the rules of public life: its origin and its goal are found in justice, which by its very nature has to do with ethics. The State must inevitably face the question of how justice can be achieved here and now. But this presupposes an even more radical question: what is justice? The problem is one of practical reason; but if reason is to be exercised properly, it must undergo constant purification, since it can never be completely free of the danger of a certain ethical blindness caused by the dazzling effect of power and special interests.

Here politics and faith meet. Faith by its specific nature is an encounter with the living God—an encounter opening up new horizons extending beyond the sphere of reason. But it is also a purifying force for reason itself. From God's standpoint, faith liberates reason from its blind spots and therefore helps it to be ever more fully itself. Faith enables reason to do its work more effectively and to see its proper object more clearly. This is where Catholic social doctrine has its place: it has no intention of giving the Church power over the State. Even less is it an attempt to impose on those who do not share the faith ways of thinking and modes of conduct proper to faith. Its aim is simply to help purify reason and to contribute, here and now, to the acknowledgment and attainment of what is just.

To Mansfield's conclusion:

It is not religion that makes men fanatics; it is the power of the human desire for justice, so often partisan and perverted. That fanatical desire can be found in both religion and atheism. In the contest between religion and atheism, the strength of religion is to recognize two apparently contrary forces in the human soul: the power of injustice and the power, nonetheless, of our desire for justice. The stubborn existence of injustice reminds us that man is not God, while the demand for justice reminds us that we wish for the divine. Religion tries to join these two forces together.
The weakness of atheism, however, is to take account of only one of them, the fact of injustice in the case of Epicurean atheism or the desire for justice in our Enlightenment atheism. I conclude that philosophy today--and science too--need not only to tolerate and respect religion, but also to learn from it.

Curtsy: NLT. Mansfield, by the way, does get around. In the link he explains religion to political types. In this month's First Things he explains "How To Think About Politics" to religious types (his Jefferson lecture, actually). Subscription required, but Jody Bottum talks a bit about it here.