The History of Religion Why do people believe in the above religious claims? Is it because they have not been exposed to criticisms? Most of the classical religious beliefs emerged in a pre-scientific era before the application of the methods of science. Unfortunately, the origins of the venerated ancient religions are often buried by the sands of historical time—though biblical critics have endeavored to reconstruct the foundations of these religions by using the best scholarly and scientific methods of inquiry. It is often difficult to engage in impartial scholarly or scientific inquiry into the origins of religious doctrines, particularly when those critically examining the foundations of the revered truths are often placed in jeopardy by their societies. Biblical criticism in the Western world has only relatively recently been freed from prohibiting censorship and/or the power of institutional sanctions brought to bear on freethinkers. Koranic criticism is virtually absent in Islamic lands, or if it is done it is only with great fear of retribution; for questioning the divine authority of Muhammad is considered by the Koran itself to be a form of blasphemy punishable by a fatwah. The ancient religions of prophecies and revelations—Judaism, Christianity, and Islam—all claim that God intervened at one time in history, spoke to Moses and the prophets, resurrected Jesus, or communicated through Gabriel to Muhammad. Skeptics maintain that the key claims have never been adequately corroborated by reliable independent eyewitnesses. The so-called sacred books no doubt incorporate the best theological and metaphysical yearnings of ancient nomadic and agricultural societies, and they often express eloquent moral insights by the people of that time; yet they hardly can withstand the sustained critical examination by objective inquirers. The narratives of alleged supernatural intervention that appear in the Bible and the Koran were at first transmitted by oral traditions after the alleged facts occurred. They were written down by second- or third-hand sources, many years and even decades later. They most likely weave into their parables dramatic renditions bordering on fiction, and written by passionate propagandists for new faiths. These sacred books promise believers another world beyond this vale of tears. Their messages of salvation were attractive to countless generations of poor and struggling souls endeavoring to overcome the blows of existential reality. Believers ever since have accepted them as gospel truth; after centuries they became deeply ingrained in the entire fabric of society. Indeed, the great monotheistic religions were eventually intertwined with the dominant political, military, and economic institutions and were enforced by both priestly and secular authorities. The religion of the ancient Jews, allegedly inspired by Moses and the Old Testament prophets, came to express the ideological yearnings of the Hebrew nation. Christianity was eventually declared to be the state religion by Constantine. Islam, from its inception, was reinforced by the sword of Muhammad. All these faiths, though shrouded in mystery, claim divine sanctification. There are certain common features that each of these religions manifests—historic claims of revelation by charismatic prophets promising eternal salvation; sacred books detailing their miraculous prophecies, prescribing rituals, prayers, and rites of passage; a priestly class that seeks to enforce religious law; great temples, cathedrals, and mosques where the Lord is present in the mysteries of the sacraments. These ancient religions have persisted in part because they have ostracized or condemned heretics and disbelievers. They have gained adherents over time by policies of selective breeding: marriage could only be by members of the same clan or tribe or church, and those who married outside of the faith were disowned. They sought to inculcate and transmit the tenets of the faith to the young, so as to ensure the continuity of the tradition. The entire artistic, moral, philosophical, economic, social, and legal structure of ancient societies were rooted in religious institutions. Many liberal theists would accept the above critique of the historic religions by the “higher criticism,” especially since the German theologian Rudolf Bultmann attempted to demythologize the New Testament. Yet they maintain that the alleged historical events are to be read symbolically or metaphorically and if they are accepted it is because they give meaning and purpose to life. Interestingly, we now have data from recent religious sects that emerged in the nineteenth century and are not shrouded in historical mystery. And we are close enough to the events to lay bare the factors at work: the historical records of persuasion and conversion on the part of the founders of these new religions, and the willing acceptance of the faith by receptive believers. Thus we may examine the origins of Mormonism, Seventh-Day Adventism, Christian Science, or the Jehovah’s Witness movement to discern if there are similar psycho-bio-sociological patterns at work. Invariably it is difficult to certify their authenticity once the claims to divine revelation are examined by careful historical investigators. In many new religions the historical records are abundant. In all of these religions, critics have pointed out the role of deception or self-deception, such as Joseph Smith’s writing of the Book of Mormon and his accounts of the golden plates delivered by the angel Moroni, which were subsequently lost by him. Similarly for the claims of plagiarism made against Mary Ellen White, founder of the Seventh-Day Adventist Church, or the questionable claims of miraculous health cures by Mary Baker Eddy and other Christian Scientist practitioners. Similarly for the origins of the Jehovah’s Witnesses. Closer still, twentieth-century skeptics have been able to witness firsthand the spinning out of New Age paranormal religions. A good illustration of this is the power of suggestion exercised by psychics and mediums, often through the use of deception or self-deception, and the receptiveness of so many believers, all too willing to accept claims of supernormal powers by abandoning rigorous standards of corroboration. These processes are even found among sophisticated scientists (as well as ordinary folks), who are specialists in their fields, but perhaps not in the art of deception. An entire industry claiming to prove another reality transcending this world is flourishing: belief in reincarnation (based on “past-life regressions”) and near-death experiences are often appealed to in order to reinforce belief in the separable existence and immortality of the human soul. The spawning of space-age religions in the latter half of the twentieth century is especially instructive for the psychobiology of belief. Scientology was invented by L. Ron Hubbard, who began as a writer of science fiction but then went on to consciously create a new religion. Dianetics and all that it proposes are questionable on empirical grounds, yet countless thousands of people, including famous celebrities, have been persuaded to accept its tenets. UFO mythology is especially fascinating. Space Age prophets have emerged, rivaling the classical religious prophets, and likewise claiming deliverance to another realm. The deluded believers in Heaven’s Gate and the Order of the Solar Temple, who committed suicide in order to be transported to a higher realm, are illustrative of the power that these new religions can have on their devotees. Extraterrestrial visitations from on high have the similar contours of alleged early visitations by divine beings and their revelations on Mount Sinai, or in the caves of Hijra outside of Mecca, or on the road to Damascus, or by the Olympian gods of Greek mythology. Thus the question is raised anew, How do we explain the willingness of so many people—no doubt a majority of humankind—to outstrip the evidence and to weave out fantasies in which their deepest psychological longings are expressed and their national mythologies fulfilled? How explain the willingness to believe even the most bizarre tales? There are a a wide range of latter-day religious gurus and mystics—from Reverend Moon to Ernest Angley and Peter Popoff—and paranormal psychics and seers—from Uri Geller to Jeane Dixon and Ramtha. Skeptics have been challenged to account for the apparent extraordinary feats of their proponents. After detailed investigation their weird claims have been debunked; yet in spite of this otherwise sensible people have persisted in beliefs that are patently false. Indeed, there seems to be a bizarre kind of logic at work: belief systems for which there is entirely scanty evidence or no evidence, or indeed abundant evidence to the contrary are fervently accepted; indeed, people will devote their entire lives to a groundless creed. This has been heralded in the past as faith in things unseen or things hoped for. The will to believe in spite of negative evidence has been acclaimed as morally praiseworthy. David Hume thought it a “miracle” that people who believe in miracles are willing to subvert all of the evidence of the senses and the processes of rationality in order to accept their beliefs.
Posted on: Wed, 14 Aug 2013 12:36:06 +0000
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