How do you account for tolerance found within religion and religious communities throughout the world and throughout history, then? How can intolerance be inherent to religion if it is not universally observed?
And for clarity, I’m not trying to no-true-scotsman out religious communities that harbor hatred and shut off diversity and the like. They totally exist and they are a problem. But to suggest religiosity itself is the issue, to me at least, is missing a sound foundation.
The text they rally behind as a fundamental part of their religion, in no uncertain terms, promotes violence against gay men and tells you women are worth a fraction of men and can’t be trusted to preach. Not to mention the endorsement and regulation of slavery.
It’s not that they’re a monolith of bigotry or anything, it’s that they start from a pretty messed up place and have to mould that out of their understanding of their religion, and plenty of them don’t.
But the real issue is that you can justify just about any sort of prejudice when that is your foundation. There’s no shortage of Christians who cite Leviticus to tell me my sexuality is an abomination, yet they dismiss the parts about slavery because “that’s the old testament.” The Bible also doesn’t say anything about trans people and it doesn’t oppose abortion rights, yet the majority of the Christians in my state are opposed to both.
Firstly, I am assuming that “they” is referring to Christians, which the op did not specify, and my subsequent commentary is interpreted to generalizing to all presentations of religion. While I explicitly pointed to Christianity, that was because I was referencing my personal faith journey.
Secondly, we are in agreement that the Pentateuch, in its literal form, calls for and endorses a society which does not privilege equality for all races, genders, or creeds. I would assume we are also in agreement that the epistles of Paul and Timothy and other early Christian writers have some pretty messed up opinions of who God is and what God wants.
But you yourself drew attention to the agency Christians, and all other faithful people, have. There is choice, and people do choose, to interpret scripture as non-literal. By the virtue of this existence, one cannot simply label all religious expressions as backwards or at issue, as I originally posited.
That’s true, they can mould their interpretation however they need to so it conforms to their own morality, but that doesn’t come from the religion.
If you gave an alien any of the abrahamic holy texts and then dropped it on earth it’d probably behave pretty abhorrently. In order to behave more civilly it’d have to learn from the society it was dropped into, not the religion.
Most churches and other theists do a pretty good job of doing that and that’s a great thing, but the way I see it, the religion itself is inherently problematic until people mould it into something resembling secular morality.
Christianity is inherently problematic, or all religions are inherently problematic? You’ve made a case for Christianity (and probably Judaism and Islam), but those are just two (very large) religions. I’m taking about, and I feel the op’s essence was, the idea of religion and people being religious. Not just the Christians. Can you also point to the Taoists, the Universalists, the Zoroastrians (just to name a few) and say that their faiths are all inherently problematic?
Still arguably both. Even if their doctrine isn’t problematic, the sort of standard of evidence you seem to need to believe religious claims is what gets us things like antivaxxers and conspiracy theorists.
It may not be universal but you’re certainly opening the door for it if you believe truth comes from uncritical belief. That by itself is still “problematic” even if the consequences aren’t as blatant.
And I guess this must be closing in on the root of our disagreement: I don’t see that religion requires uncritical belief.
I don’t know what your litmus test is for “standards of evidence.” Can you elaborate on what good standards of evidence looks like to you and how you know they are good?
Lastly, by agreeing that there is not universality in the backwards-ness and issue of religion, it seems to me you can’t argue for religious thought to have inherit nature to that kind. Rather, there are expressions of it, religiosity, being backwards and bad. The part does not account for the whole.
Is religiosity the cause of an overwhelming intolerance, or is it, religiosity, the overwhelming citation of the pious bigot?
Both lol
How do you account for tolerance found within religion and religious communities throughout the world and throughout history, then? How can intolerance be inherent to religion if it is not universally observed?
And for clarity, I’m not trying to no-true-scotsman out religious communities that harbor hatred and shut off diversity and the like. They totally exist and they are a problem. But to suggest religiosity itself is the issue, to me at least, is missing a sound foundation.
The text they rally behind as a fundamental part of their religion, in no uncertain terms, promotes violence against gay men and tells you women are worth a fraction of men and can’t be trusted to preach. Not to mention the endorsement and regulation of slavery.
It’s not that they’re a monolith of bigotry or anything, it’s that they start from a pretty messed up place and have to mould that out of their understanding of their religion, and plenty of them don’t.
But the real issue is that you can justify just about any sort of prejudice when that is your foundation. There’s no shortage of Christians who cite Leviticus to tell me my sexuality is an abomination, yet they dismiss the parts about slavery because “that’s the old testament.” The Bible also doesn’t say anything about trans people and it doesn’t oppose abortion rights, yet the majority of the Christians in my state are opposed to both.
Firstly, I am assuming that “they” is referring to Christians, which the op did not specify, and my subsequent commentary is interpreted to generalizing to all presentations of religion. While I explicitly pointed to Christianity, that was because I was referencing my personal faith journey.
Secondly, we are in agreement that the Pentateuch, in its literal form, calls for and endorses a society which does not privilege equality for all races, genders, or creeds. I would assume we are also in agreement that the epistles of Paul and Timothy and other early Christian writers have some pretty messed up opinions of who God is and what God wants.
But you yourself drew attention to the agency Christians, and all other faithful people, have. There is choice, and people do choose, to interpret scripture as non-literal. By the virtue of this existence, one cannot simply label all religious expressions as backwards or at issue, as I originally posited.
That’s true, they can mould their interpretation however they need to so it conforms to their own morality, but that doesn’t come from the religion.
If you gave an alien any of the abrahamic holy texts and then dropped it on earth it’d probably behave pretty abhorrently. In order to behave more civilly it’d have to learn from the society it was dropped into, not the religion.
Most churches and other theists do a pretty good job of doing that and that’s a great thing, but the way I see it, the religion itself is inherently problematic until people mould it into something resembling secular morality.
Christianity is inherently problematic, or all religions are inherently problematic? You’ve made a case for Christianity (and probably Judaism and Islam), but those are just two (very large) religions. I’m taking about, and I feel the op’s essence was, the idea of religion and people being religious. Not just the Christians. Can you also point to the Taoists, the Universalists, the Zoroastrians (just to name a few) and say that their faiths are all inherently problematic?
Still arguably both. Even if their doctrine isn’t problematic, the sort of standard of evidence you seem to need to believe religious claims is what gets us things like antivaxxers and conspiracy theorists.
It may not be universal but you’re certainly opening the door for it if you believe truth comes from uncritical belief. That by itself is still “problematic” even if the consequences aren’t as blatant.
And I guess this must be closing in on the root of our disagreement: I don’t see that religion requires uncritical belief.
I don’t know what your litmus test is for “standards of evidence.” Can you elaborate on what good standards of evidence looks like to you and how you know they are good?
Lastly, by agreeing that there is not universality in the backwards-ness and issue of religion, it seems to me you can’t argue for religious thought to have inherit nature to that kind. Rather, there are expressions of it, religiosity, being backwards and bad. The part does not account for the whole.