Unfortunately this argument entirely fails to support all the rest of the luggage, especially the metaphysical hokum: you can perfectly chose to live your life according to a set of rules that will help you (and others) without having to justify it via the existence of some bearded dude sitting on a cloud.
That's a strange straw man. No God-fearing person I know believes in such a thing. God is not a being, but rather is _being itself_. In fact, when Moses asked God what his name was, God replies something like "I am who am". If you prefer an Aristotelian frame, he is the "unmoved mover" [0]
I agree that "bearded dude sitting on a cloud" is a strawman, but "entity who spoke directly to Adam and Moses" is pretty accurate, in most Christian's eyes.
Exactly, it's figurative language. My point is that when we read in scripture that
> Moses asked God what his name was, God replies something like "I am who am".
the notion of Moses asking God may also be figurative.
I rest my case.
"God-fearing" is a very ancient phrasing used by the Israelites to refer to anyone that believes in the God as I've described him, "the unmoved mover", "the God of gods", "the Lord of hosts", etc. The term "fear" is our best English translation of the Hebrew text, but the implication here is that we believe that God is just, not arbitrary, and therefore we can respect and submit to his rule and expect fair treatment. Fear only concretely shows up in our hearts when we choose to disobey him. Those who don't believe in his existence or his justice naturally don't have fear when they disobey him, hence the term.
I hope this helps!
No, I was referring to the fact that religious people basically have a slave-like mentality [1][2]
And this just strengthens David Foster Wallace's argument: if you're going to be a slave anyway, why not be a slave to the greatest possible thing, Creation itself?
You are simply living from moment to moment, with no grounding connecting your beliefs aside from your personal desires for them.
What’s very concrete is what God has revealed to us historically through his people Israel, and through his son’s incarnation. What the church does is try to take these revelations/projections and through reason map out the source.
Also, even though I don't really believe there's any "metaphysical hokum" going on behind it, I'm still moved (aesthetically, and -- dare I say? -- spiritually) by liturgy and church architecture. I'm sitting in the same place, while seeing and smelling and saying the same things that people have for hundreds or thousands of years. That's pretty cool, and I always feel better afterwards. So, even if I'm rationally convinced that it's a psychological (rather than metaphysical) effect, it's still worth doing.
Yeah, I hear you, but this is where we part ways: to me it's not a matter of willpower, but rather one of - a sin, I know - pride: I can't bear the idea that I'm walking the path of my life using the equivalent of moral crutches.
As to your second argument: no argument there, not everything about religion is bad, even if, in the case of beautiful churches, you could argue that the way they were erected wasn't necessarily "ethical".
You do realize that this idea is explicitly condemned by Christianity, Judaism, and Islam?
If at one time the bearded man on a cloud was the useful tool of the day to manipulate crowds and was later "condemned" because better ways were devised to keep the flock believing, in what way does that affect my argument that 90% of religion is utter, unprovable, fairy-tale BS?
[EDIT]: and yeah if you insist on plowing the dirt of literal interpretation, I'll point you to this argument made by another poster : please take a look at the first image that pops when querying google for "god" and come back and tell us that the argument has no basis.
There's even a psychological technique to build confidence by imagining a supportive person helping you. That's even closer to God or Jesus than a real but absent person.
I'm unconvinced that remembering dead parents amounts to believing in imaginary beings.
Reality is less relative than you're making it out to be. Dead people are "real" because I can reliably predict observable effects their past actions would have had on the world and then confirm them with observation. For example, if I wanted to track down some college essays written by my grandparents, I might actually be able to find some, even though I don't have them in my memories. Or, more practically, I can ask a mutual friend, "remember when {dead person} said X?" And they will say, "yeah, and then they said Y", and I will say, "yeah".
The fact that dead people are dead doesn't make them "hokum" in the way that Zeus or Thor or Moroni are hokum. It's fine to doubt your own mind's relationship with reality, but don't doubt it so much that you become totally disconnected and consider all the people in your memories who you can't immediately re-confirm the existence of to be as immaterial as God.
I'm sorry, but I have two problems with that approach:
1. Knowing I'm willingly drinking snake oil believing it'll somehow improve me makes it very hard for me to look at myself in the mirror in the morning. On a good day, I'd call myself an idiot, and on a bad one a pathological liar.
2. Once you open the door to being told fairy tales in hope of improving yourself, you also open the door to letting yourself being manipulated into believing *any* kind BS by other, manipulative people. This is precisely the kind of mental attitude that has given us all the "interesting" byproducts of religion: religious wars, religious persecution, faith-based terrorism, death cults, debasement of arbitrary category of people (eg women, gays) etc ... (the list is long and extremely gruesome).
And a direct result of that history is that the Church mandates certain practices to shape one's willpower: fasting (roughly half the year, in total, though "fasting" here means small vegan meals), some form of tithing &/or charitable work, explicit self-examination (not only standard prayers, but also Confession with a priest, who helps make a plan against bad habits, as well as an annual event where everyone in the parish asks forgiveness of each other) etc.