 Camus’s ideas and name have come up again and again during the twenty-first century, not only among philosophers and literary scholars, among specialists in a wide variety of fields, in the press and among political writers, and in conversations among the general public who read his books or have heard about his ideas. First, his exploration of living in a Godless universe has led to his name being mentioned often in discussions about religious nonbelief (Aronson 2011). Yet unlike the “new atheists” the great nonbeliever Camus was never assured enough to declare that God does not exist and was not militantly opposed to religious belief and practice (Carlson 2014). Even as Camus presents in The Plague a profoundly critical picture of Father Paneloux’s sermons describing the plague first as a punishment for human sin and then as a call to embrace the divine mystery, for a time the priest nevertheless humbly joins the collective project of the “sanitary squads.”