Humanism and Religion

PART ONE

I

Humanism seeks truth from evidence and rational analysis. It engages in calm and open discussions that display a desire to understand various points of view. There is, however, no acceptance of divinity, doctrine, or dogma. Therefore, humanists are by definition not religious. At the same time, humanists believe in freedom of expression, association, and assembly.

Freedom of religion and conscience are to be defended in Canada unless they oppose the law, challenge democracy, or attempt to impose policies that are unacceptable. Law must always trump religious practices when there is a conflict of values.

Humanists can benefit from a considerable familiarity with various religions in order to better understand the behaviours of religious people and participate with them in society. In many areas, humanists can cooperate with people of faith to achieve mutually shared goals of empathy and compassion.

II

In English and many other European languages the word “religion” has the same root as “ligament” or “ligature”, meaning something that binds things together. Thus, religion was often the common bond of belief and practice that united a community or even a nation. Today religion is described as a particular system of faith that includes the belief in and worship of a superhuman power or powers, especially a God or gods.

The most likely explanation for the origin of religion is the desire to control the forces of Nature. Faced with floods and famines, seeing women die in childbirth, and marveling at the Sun, Moon and stars, people undoubtedly sought answers and solutions to the mysterious and often cruel forces at work. Prayer, sacrifice, and other rituals were intended to appease the deities supposedly responsible for these calamities.

Generally, religions answer four basic questions:

1. Where do we come from?
2. Why are we here?
3. What should we do?
4. What happens when we die?

There seems to exist what may be described as a “religious impulse” that takes on a belief in supernatural forces or a reality beyond what we can perceive with our five senses. It reflects the intuition that there is a greater spiritual reality outside or, perhaps, inside the everyday material world. For religious people their ideas represent a way of relating to “The Ultimate”, something beyond human understanding, and a “map of the invisible world”. The doctrines provide a way to make sense of life and provide “salvation” both here and evermore. Communal worship and group identity furnish emotional comfort. And many religious individuals and communities perform acts of charity, kindness, and mutual support.

Religious rituals can be awe-inspiring. Whether it is mass for Roman Catholics at the Vatican, fire ceremonies at the Fudoin Buddhist temple in Tokyo, or Muslims circumambulating the Ka’aba in Mecca, devotees can come away deeply touched and permanently changed.

In brief, reasons for being religious include fear, hope, and wonder. When discussing with people of faith it is important to recognize that their spirituality may be a major part of their identity and that their credo often contains their most cherished and deeply held beliefs.

III

Critics of religion refer to “pie in the sky when you die”, “sophisticated superstition” or “science for the stupid”. Humanists simply ask for evidence to support religious concepts such as miracles, heaven, or responses from prayers. Finding none, they reject the faith systems. Nonetheless, they respect that religions often teach positive values that humanists share.

Knowledge of various religions is helpful in order to enhance mutual understanding and to make discussions more fruitful. To learn about any particular religion it is useful to use BROB, i.e. an examination the beliefs, rituals, organization, and behaviours.

Beliefs include myths, doctrines, assumptions, and so forth.

Rituals include ceremonies, festivals, initiations, etc.

Organizations include structures, hierarchies, divisions, denominations, sects, or otherwise.

Behaviours include practices, customs, and activities. This is the most important aspect of the religion, the one most likely to come into conflict with humanism.

Of general interest and significance also is the great impact of religion on history and art. Any investigation into the past or into human creativity needs to be aware of the role of religion.

Religion is a major factor in the lives of many people and helps to explain their behaviour because religions cater to our dreads, sorrows and keenest hopes. Humanists try to develop empathy, tolerance, and respect where merited. Only then can debates about integration, accommodation, and restrictions be constructive.

At the same time, religion is clearly responsible for many past and present cruelties such as the human sacrifices of the Aztecs, the Inquisition of the Roman Catholic Church, or the misogyny of the Taliban in Afghanistan. Humanists do not need to apologize for criticizing such activities carried out in the name of one deity or another. Of course, atheists including Adolf Hitler, Joseph Stalin, or Mao Zedong were equally iniquitous in their murderous tyrannies. Authoritarian ideologies are always dangerous whether they are religious or secular.

IV

Before proceeding to a summary of selected religions, some key ideas may be defined.

Theism is belief in the existence of a god or gods, especially belief in one God as creator of the universe who perhaps intervenes in it later.

Pantheism is a doctrine which identifies “God” with the universe, or regards the universe as a manifestation of “God”. It is sometimes referred to as  the worship of Nature.

Animism is the attribution of a soul to plants, inanimate objects, and natural phenomena along with the belief in supernatural powers that organize and animate the material universe.

Agnosticism is the point of view that nothing is known or can be known of the existence or nature of God or of anything beyond material phenomena; an agnostic is a person who claims neither faith in nor disbelief in the divine. The existence of God cannot be proven or disproven.

Atheism is a lack of belief or a strong disbelief in the existence of God or any deities.

Monotheism is the idea that there is only one God, not an array of deities as in polytheism. Monotheism is a view essentially shared by Zoroastrianism, Judaism, Christianity, Islam, and Baha’i. The polytheism of Hinduism, Buddhism, and Daoism offer a stark contrast to the monotheism of Abrahamic faiths.  Or do they?

PART TWO

For humanists, discovering and promoting ways in which individuals may flourish here and now on Earth can be purpose enough for anyone. Nevertheless, the humanist is aware of the power of the irrational and the emotional in the hearts and minds of humanity, and that religion offers solace, hope, and guidance.

In order to have productive discussions with religious individuals it is useful to be familiar with their various ideas. Here follows a brief introduction to some influential religions. Highlights and starting points are outlined. They describe how an outsider might view the belief system and attempt to understand it. Every religion is far more complicated than these summaries indicate. The way they touch an adherent of the particular faith or how they are made manifest will vary with each individual or group.

I

Hinduism is practiced mostly in India and in the South Asian diaspora. It is polytheistic with the worship of Shiva, Vishnu, Kali, and a multitude of other deities. Some Hindus would argue that their religion is ultimately monotheistic in that the many gods and goddesses are merely various manifestations of a single God.

Hinduism is sometimes characterized by the belief that this world is an illusion (Maya) and by the belief in reincarnation, the idea that the body may die but the soul will be reborn in another body. These ideas may be approached by looking at the four following terms: Samsara, Dharma, Karma, and Moksha.

Samsara refers to cyclic change. As water evaporates then falls again as rain into lakes and rivers only to do it over again, life is a constant wheel of birth, death, and rebirth. Dharma refers to duties, one’s moral obligations. Karma is the moral law of cause and effect; every action produces a justified result depending on its moral worthiness, which will affect one’s next life. Moksha, the ultimate goal, is release from Samsara. (It is vaguely like going to heaven for Christians or Muslims.)

If you have followed the moral rules, you will have good karma and will be reborn into a higher and higher state until you reach release from the cycle. Failure to follow the rules results in returning in a lower status. This concept is used to justify inequalities in society.

Traditionally, Hinduism described four goals in life. While young it is acceptable to enjoy pleasure (Kama) and success (Artha). But as one grow older the emphasis shifts to duty (Dharma) with the final aim of release or salvation (Moksha).

Corresponding somewhat to this series of goals are the four stages of life. One starts as a student to gain knowledge and skills. Then one proceeds to being a householder, marrying and raising children. To this point one is fully engaged in society. The next stage is that of the forest dweller (Vanaprastha), beginning after the birth of grandchildren and consisting of withdrawal from concern with material things, the pursuit of solitude, and ascetic and yogic practices. Finally, the devout individual becomes the homeless renouncer (Sanyasi), involving renouncing all one’s possessions to wander from place to place as an ascetic. Typically, all of these stages were associated with men more than women. Of course, today this pattern is followed far less than before.

Because karma is uneven, social stratification in the past consisted of a caste system with Brahmins (priests and teachers of religion), Kshatriyas (administrators and warriors), Vaishyas (farmers and merchants), and Shudras (servants). There were also the Outcastes and Untouchables.

This hierarchy is far more complicated than outlined here. It is characterized by, among other things, one caste not eating or intermarrying with members of another caste. This system is still in operation to some extent in Hindu communities at present, although it is now unconstitutional.

Another important concept in Hinduism is that of Yoga. The word means “union” and is linked to the English word “yoke”, as in something to harness oxen. Believing that each individual contains the “spark of life” (Atman) that connects it to “universal energy” (Brahman), the goal is to unite the two eventually in a state of eternal bliss (Moksha). This unification can be encouraged by practicing one or more of several forms of Yoga.

In Bhakti Yoga (the path of devotion) aspirants dedicate themselves to a particular deity in whose service they transcend the illusions of this life. Karma Yoga (the path of action) is rightful activity, a dedication to one’s duty, and trying one’s best while being neutral to rewards or outcomes such as success or failure. Jnana Yoga (the path of knowledge) is a spiritual method where the practitioner pursues knowledge, reflects, and reaches liberating insights on the nature of one’s own self. Raja Yoga (the path of mediation) is the path of deep inner concentration.

None of these four are necessarily exclusive of the others. All can also be combined with Hatha Yoga, the breathing and physical postures most commonly seen around the world today as a means towards good physical and emotional health.

At its best Hinduism is highly ethical and demonstrates considerable psychological insight as it offers varying paths to individuals of divergent temperaments. It is at times solemn and at others exuberant. Curiously, or perhaps with insightful intuition, the ancient notion of reincarnation, when applied beyond humanity, foreshadowed the current prediction of cosmologists that the universe may someday die and then be reborn.

However, the humanist will likely object to several features of this faith. In particular, the evidence for reincarnation is not convincing. Also, traditionally and still to some extent today, women have been assigned a lesser place in the world than men. And the caste system flies in the face of the humanist commitment to equality of opportunity and non-discrimination. Finally, Hindu fanatics (such as the one who assassinated Mohandas “Mahatma” Gandhi) are dangerous extremists. 

• Hinduism Key Term: Reincarnation

II

Buddhism, unlike Hinduism, is reputed to have a founder, Siddhartha Gautama. He is said to have lived around 500 BCE. That would make him a contemporary of Confucius and a near contemporary of Socrates and the Jewish rabbinic writers, but five centuries before Jesus and twelve centuries before Muhammad. (With the exception of the Jewish writers, none of these renowned thinkers left any written record. We only know what their students and followers wrote about them.)

The Buddhist legend describes Siddhartha as an Indian prince whose father protected him from all pain and sorrow. He had good looks, wealth, power, money, and a beautiful wife and child. But one day Prince Siddhartha, at about the age of 29, slipped out of the palace, the only home he had ever known, and experienced the “Four Passing Sights”.

For the first time he saw a poor person. Then he saw a sick person. Next he encountered a dead person. Never having encountered any of this before, he was overwhelmed. He wanted to know how to deal with such adversity. Finally, there came the Fourth Sight when he observed a wandering ascetic, typical of the Hindu tradition. The young prince decided to abandon his lofty position replete with material goods and seek a spiritual path in order to come to grips with life as he now saw it.

He abandoned his family, fled the palace, and took up the way of poor wanderer. After a lengthy period of self-deprivation, he found that he had no better understanding than he had had previously in his life of luxury. He then sat under a tree in meditation, looking deeply into himself for a long period, until he became “The Buddha” (“The Enlightened One”) and came to realize the “Four Noble Truths”

He observed that life is full of dissatisfaction or even suffering, there is a cause of this suffering, there is the possibility of escaping from suffering, and there is a method for escaping this suffering. His discovery is remarkably similar to a medical analysis of observing that there is a disease (initial diagnosis), identifying the cause of the disease (further diagnosis), predicting a likely outcome (prognosis), and offering a cure (therapy).

In brief, we are dissatisfied, unhappy or suffer because we always want what we cannot have or keep. His prescription was the “Eightfold Path”: right understanding, aspiration, speech, conduct, livelihood, effort, awareness, and concentration.

The path he recommended lay in “The Middle Way” of neither luxury nor asceticism. (This is not unlike some Christian monks and nuns.) He presented five commandments for the laity: do not lie, steal, kill, engage in sexual misconduct, or consume intoxicants. The clergy would have further rules to follow.

Buddhism became a major factor on the Indian sub-continent for centuries until it was gradually absorbed into Hinduism and almost disappeared there. However, it spread in a very conservative and austere form (Theravada) into Sri Lanka and much of Southeast Asia. A more liberal and devotional form (Mahayana) spread north-west and then eventually along the Silk Route to Tibet, China, and other countries of East Asia. Many different schools developed. Some denominations are very devotional and similar to Bhakti Yoga. The Diamond Vehicle or Lamaism (Vajrayana) of Tibet and Mongolia has elements of this aspect along with an emphasis on sacraments and rituals. One of the best known non-devotional denominations is the introspective form known as “Chan” in Chinese or “Zen” in Japanese. (The word means “meditation”.) The contrast in Japan between the toughness of Zen and the pietism of Amidism (Pure Land Buddhism) is striking and demonstrates wide the range of Buddhist belief and practice.  All forms of Buddhism share the central value of contemplation as the means of liberation or ascending to “Nirvana”.

It may be argued that Buddhism is a philosophy or a psychological method rather than a religion, but the fact remains that millions of people view the Buddha as a deity and worship him in a wide variety of ways. Some Buddhists still pray to various saint-like figures (Bodhisattvas), venerate relics, practice astrology or believe in magic spells.

Buddhists have seldom been militant or otherwise violently messianic, unlike certain Christians or Muslims. Wherever it has gone, Buddhism has almost always left its imprint of tolerance and peace, as well as an admirable artistic tradition. The humanist, of course, would reject the divine aspects of Buddhism, the veneration of relics, the waste of time and energy in worship, and the begging of monks, but cannot generally find much else to quibble with since most of the values of the religion are shared by humanists and the typical practices of the religion are not usually harmful to individuals or society.

• Buddhism Key Term: The Buddha

III

Confucianism, even more than Buddhism, may be seen as a philosophical system rather than a religion. This is because Confucius (Kong Fuzi / Kung Fu’tse) spoke only vaguely about the divine. Alive around 500 BCE, roughly contemporary with Siddhartha and Socrates, this Chinese thinker was focussed on ethical inquiry more than spiritual speculation. Nevertheless, he did acknowledge the existence of gods and today some of his followers worship him as divine.

At the time of Confucius Chinese intellectuals focussed on the power of Nature. Animism and Pantheism were both present. There was a belief in heaven, but no creator God was acknowledged. There were “culture heroes”, legendary figures who had created Chinese civilization. Ancestors were venerated and it was thought that they could influence the lives of their descendants.

Confucius witnessed a period of political struggle and warfare among the various independent regions into which China had become divided. He believed that there had been an earlier time when men were more righteous and not given to conflict. He sought to resurrect peace, stability and justice through that morality. In the process he moulded a classical inheritance of ritual observance and literary culture. China was the Roman Empire of East Asia but with fewer legions and more scholars.

His solution was to create “gentlemen” (Junzi), i.e. sincere and honest leaders. This would be done less through strong laws than through education and individual effort. No democrat or feminist, Confucius advocated a system of “harmony in hierarchy”. Juniors in age or social standing owed obedience and loyalty to the seniors. Seniors owed protection and guidance to the juniors. This was the core of filial piety and all social relationships, including female subservience to the men of their families. (These attitudes are still commonly seen to some extent in South Korea and Japan where Confucianism remains a part of daily life.)

Propriety was essential to Confucius’ way of thinking and to that of his almost equally famous later follower, Mencius (Mengzi). They emphasized the importance of ceremony and courtesy, but also altruism. In Confucian thought, jen is the principle of common humanity, or the moral qualities such as benevolence that make for humane behaviour.

Confucius’ attitude toward religion was ambiguous. On the one hand, he was not preoccupied with the supernatural, and preferred to concentrate on the problems of the living. On the other hand, he certainly made use of the concept of Heaven (“God”, perhaps?). For him the role of religion was social and ethical. Court and village rituals could reinforce harmony and fitting conduct. He avoided speculative and dogmatic religion that might distract attention away from practical needs.

At its best, Confucianism or “The Way of Humanity” provided clear guidelines for living and often answered religion’s third question, “What should we do?”. Five hundred years before Jesus of Nazareth Confucius said, “Do not do unto others what you do not want done unto you.” Unfortunately, this system of thought sometimes in practice became rigid and its followers self-righteous and self-serving, not unlike certain devotees of other traditions.

To the extent that Confucianism emphasizes moral behaviour and reciprocity without divine sanction, it is a form of humanism. In fact, early European humanists were often inspired by Confucian ideas that spread on that continent after 1500 CE.

• Confucianism Key Term: Harmony in Hierarchy

IV

Daoism is the “The Way of Nature” as opposed to Confucianism, “The Way of Humanity”. (Daoism is the same as Taoism.) While Confucianists emphasized developing socially aware and morally upright individuals, the Daoists thought it was better just to follow Nature’s patterns and not resist the flow of life. Confucian activism with its rules and precepts was artificial, and only interfered with what happens in and of itself. The Analects of Confucianism are formal and aimed at the gentleman. The Dao De Jing of Daoism is poetical and aimed at the mystic. Confucius was for warm stability and action. Laozi was for gentle anarchy and quietism.

Intuition and spontaneity were key notions in the original Daoism. The Chinese term “Wuwei” is central. It translates as “non-action” but doesn’t mean being totally passive. Rather, it implies not acting against Nature by seeking material goods, fame, military exploits, etc.

The two famous exponents of Daoism are Laozi and Zhuangzi. Their ideas were particularly influential in the arts, especially in painting, calligraphy, and poetry. Many a Chinese bureaucrat saw himself as a Confucianist at work and as a Daoist at leisure.

The Daoists sought to live in accord with the dynamic principle that animates the universe. Much later it acquired the trappings of a popular religion, with a hierarchy of gods and spirits.

Associated with this blending of thought came the Yin/Yang Theory. This is the idea that there are two opposing yet complementary forces at work in the universe, an interconnected and self-perpetuating cycle. On the Yin side are the female, darkness, passivity and absorption. On the Yang side are the male, light, activity, and penetration. Both issue from the Taiji, or Grand Ultimate.

Whereas the ancient Greeks supposed that the Universe was comprised of four elements: fire, water, earth, and air, the ancient Chinese talked of the Five Elements that together constituted the world. In ancient Chinese cosmology, the five basic phases that explain change in the cosmos are earth, wood, metal, fire, and water. These elements were believed to overcome and succeed one another in an immutable cycle and were correlated with the cardinal directions, seasons, colours, musical tones, and bodily organs.

While both the Greek and Chinese conjectures would prove incorrect, they were at least striving toward a basically scientific understanding of life. Unfortunately, in both cases a proto-science sometimes became merely a pseudo-science. At their best, they did contribute to some health benefits. In China there developed Qigong (vital energy work). It is meditative and involves breath, posture, relaxation, concentration, and mental and visual focus.  It may perhaps be described as form of Yoga, an ancient health discipline central to Chinese martial arts, medicine, philosophy, and religion. “Qi Gong ”practice is said to lead at first to robust health and well-being, and eventually to spiritual awakening as the ultimate goal. It can be joined with Taijiquan (Tai Chi) (“grand ultimate fist”), which uses the same principles but sometimes adds self-defence skills.

Chinese, Korean, and Japanese martial arts, better called “Martial Ways”, often fuse Confucian and Daoist features along with some elements of Buddhism, especially of the Chan/Zen variety.

• Daoism Key Term: Wuwei

V

Shinto is the traditional animistic and pantheistic religion of Japan. While unique to that country, it demonstrates many characteristics that are typical of similar beliefs around the world.

Japanese Shinto, usually translated as the “Way of the Gods”, is better described as the “Way of the Kami”. Kami does mean “god” but not quite in the same sense that the term would be employed in monotheistic religions such as Judaism, Christianity or Islam. Kami simply means that which is above or beyond the usual or the mundane. A tree, a rock, and glade in the forest can all be Kami. A living person may be a Kami without the sense of divinity that is found in the Abrahamic religions. Ancestors are often thought of as being Kami. Kami are “The Sacred”, “The Special”, or “The Numinous”.

Shinto has its own special rituals and priests, but is remarkably unconcerned with any kind of systematic theology or morality. There are ceremonies, festivals, and prayers that are designed to bring good harvests, success in studies or business, and solutions to personal problems. Today many Japanese follow a combination of Buddhism, Confucianism, Daoism and Shinto, sometimes without even being aware of the synthesis.

• Shinto Key Term: Kami

VI

Zoroastrianism is the religion of ancient Persia (modern Iran). Almost completely overtaken by the spread of Islam in the 8^th century, it survives mainly in India today where its followers are known as Parsees.

The founding of the religion is traditionally attributed to Zoroaster (also known as Zarathustra). His dates are under debate but he may have lived around 600 BCE. According to legend, he had a miraculous birth and childhood. He is said to have performed miracles such a pulling fire out of his pocket and healing the king’s horse through supernatural power.

As a young adult he withdrew to seek answers to the questions of evil and suffering. He eventually challenged the idol-worshipping polytheism of the local priests known as Magi.

His view was that humans were created by God, are basically moral, and have free will to do good or evil. God has a “Book of Life” for each individual and will decide their fate after death. Zoroaster urged his followers to lead a life of truth, purity, charity, and kindness so that God would reward them with heaven rather than hell. The system of belief is monotheistic but contains dualism in the struggle between Ahura Mazda (“God”) and Angra Manyu (“Devil”).

The scriptures of Zoroastrianism are called the Avestas. They include hymns, prayers, and codes. God is thought of as not having physical attributes, but is rather abstract. Angels are not beings but attributes and messengers of God.

Zoroastrians see their religion as universal and they have a strong missionary impulse.

While a rather minor religion today, Zoroastrianism is significant in that the “Abrahamic” religions of Judaism, Christianity, and Islam were all deeply affected by most of its key ideas. It is sometimes described as “the fount of monotheism”.

No doubt Zoroaster was wrestling with the question of good and evil. His answer was mystical and speculative rather than rational.

• Zoroastrianism Key Term: Dualism

VII

Judaism is the monotheistic religion of the ancient Hebrews and modern Jews. It is a belief system that is very conscious of its myths that are sometimes taken literally as history. For Jews, God has revealed His purpose through a series of events that includes the selection of the Jewish tribe as the “Chosen People”. According to the tradition, God formed a covenant with the Jews whereby they would receive guidance in return for obedience. God provided this guidance through laws which Jews are to follow and, thus, serve as a model for the world. The Jewish scriptures contain over six hundred rules, about half stating what to do and the other half what to avoid. Further, there exists a Jewish belief that the territory of ancient Israel is the “Promised Land”, theirs as a divine gift.

Among the key stories that form the basis of Judaism are those of Adam and Eve (creation), Noah (sin and punishment), Abraham (covenant), and Moses (law). Together they go a long way to answering the basic questions of religion: Where do we come from? Why are we here? What should we do? What happens when we die? The sacred writings also indicate that God will send a “Messiah” to save the world from sin. (This would be important later in Christianity.)

Like all religions, Judaism is divided into various denominations. In Judaism these sects represent varying degrees of literalism and observance. They typically range from Orthodox through Conservative to Reform. Hasidism is a subgroup of Orthodox Jews who emphasize, among other things, the joy of worship.

For most Jews significant rites of passage include circumcision, bar mitzvah (coming of age), marriage, and funeral. Each is accompanied by ceremonies and formulas to reinforce belief. Typical routines include daily prayer, dietary restrictions (kosher), and observing one holy day each week (Sabbath).

A prominent Jewish thinker, Maimonides, who lived around 1200 CE, tried to distil the essence of Judaism. Not all Jews would agree entirely with him but his statement is useful as a tool in approaching a study of Judaism.

Maimonides’ 13 Principles of Faith Summarized:

1. I believe with perfect faith that the Creator, Blessed be His Name, is the Creator and Guide of everything that has been created; He alone has made, does make, and will make all things.
2. I believe with perfect faith that the Creator, Blessed be His Name, is One, and that there is no unity in any manner like His, and that He alone is our God, who was, and is, and will be.
3. I believe with perfect faith that the Creator, Blessed be His Name, has no body, and that He is free from all the properties of matter, and that there can be no (physical) comparison to Him whatsoever.
4. I believe with perfect faith that the Creator, Blessed be His Name, is the first and the last.
5. I believe with perfect faith that to the Creator, Blessed be His Name, and to Him alone, it is right to pray, and that it is not right to pray to any being besides Him.
6. I believe with perfect faith that all the words of the prophets are true.
7. I believe with perfect faith that the prophecy of Moses our teacher, peace be upon him, was true, and that he was the chief of the prophets, both those who preceded him and those who followed him.
8. I believe with perfect faith that the entire Torah that is now in our possession is the same that was given to Moses our teacher, peace be upon him.
9. I believe with perfect faith that this Torah will not be exchanged, and that there will never be any other Torah from the Creator, Blessed be His Name.
10. I believe with perfect faith that the Creator, Blessed be His Name, knows all the deeds of human beings and all their thoughts, as it is written, “Who fashioned the hearts of them all, Who comprehends all their actions” (Psalm 33:15).
11. I believe with perfect faith that the Creator, Blessed be His Name, rewards those who keep His commandments and punishes those that transgress them.
12. I believe with perfect faith in the coming of the Messiah; and even though he may tarry, nonetheless, I wait every day for his coming.
13. I believe with perfect faith that there will be a revival of the dead at the time when it shall please the Creator, Blessed be His name, and His mention shall be exalted forever and ever.

For humanists the notion of divine intervention in history and nature is not based on evidence and, therefore, rejected. Zionism, the idea of a sacred Jewish homeland in the Levant as evidenced by the nation-state of Israel, is problematic. Conflicting views and violence between Jews and Muslims over Palestine are seen by humanists as an example of the negative power of religious fundamentalism.

• Judaism Key Term: The Covenant

VIII

Christianity

Christianity originated as a sect of Judaism whose followers believed that Jesus of Nazareth was the “Messiah” promised in their ancient scriptures. The term “Christ” is an anglicization of the Greek word that translated the term from Hebrew or Aramaic, meaning “the anointed one”.

Legend has it that the baby Jesus was born in Bethlehem. His mother, Mary, is described as being a virgin, thus his conception was divinely ordained. (It is known now that the original term simply meant a young woman, not necessarily a virgin.) There is no indication as to what time of year this supposedly happened but Christians have taken over the winter solstice and Roman festival of Saturnalia as the annual celebration of Christmas.

The scriptures, although inconsistent and contradictory, tell stories of Jesus performing miracles such as curing the sick and raising the dead. There are also quotations attributed to Jesus that often contain exhortations to a high level of morality.

It would appear that Jesus began to see himself as the “Son of God”. He challenged the prevailing orthodoxy of Judaism and deeply upset the community, which was then under the control of the Roman Empire. Jewish leaders wanted to be rid of him. They charged him with various crimes including false prophecy, false teaching, and blasphemy. They brought him to trial in front of the Roman governor, who reluctantly found him guilty and sentenced him to death by crucifixion, a common Roman method of execution for serious crimes.

Christians believe that Jesus rose from the dead, having paid the price of sin for everyone. The miracle of Jesus’ resurrection, thus, is foundational to Christian doctrine.

Like Confucius, Socrates, Siddhartha, and Muhammad, Jesus wrote nothing, so our knowledge of him comes from reports written by his immediate followers and those who heard stories second hand. Christians refer to their scriptures as The Gospel, meaning “good news” and refer to them as The New Testament. They also recognize the Jewish sacred writings, which they call The Old Testament.

Christian dogma summarized includes Incarnation (that Jesus was God in human form), Trinity (that God, Jesus, and the Holy Spirit are One), Salvation (the reconciliation of humanity to God through the Christ), and a future Apocalypse (a cosmic cataclysm in which God destroys the ruling powers of evil). As Buddhists believe that the Buddha will return, Christians believe that the Christ will come back one day to judge sinners. (A graphic illustration of this notion is to be seen in Michelangelo’s painting on the back wall of the Sistine Chapel in the Vatican.) Then the living and the dead will be judged. Those who are worthy will go to heaven and the rest will go to hell.

This concept has a clear precedent in Zoroastrianism but also in the thought of Plato, one of the great philosophers of ancient Greece. Plato described how a well educated person’s soul, something separate from the body, could achieve union with the Absolute. Christian theologians were often drawn to this notion if they were philosophically inclined.

Christians, like most religious groups, are divided into various denominations. Broadly speaking they are the Orthodox (very mystical), Roman Catholic (very formal), and the many sects of Protestantism (very individualistic). There are also Armenians, Copts, etc., with their own systems.

The main split between the Orthodox and the Roman Catholics is over the role of the Pope. The Orthodox see him as just one of several key bishops, whereas the Roman Catholics see him as the spiritual descendant of Saint Peter who holds the key to heaven.

Protestants split from the Roman Catholicism around 1500 in a dispute over a number of issues including the relative importance of the Church vs. the Bible. The role of Mary and the saints was also seen differently by the Protestants. The period of history that followed is known as the Reformation and the Counter-Reformation. Bloody wars were fought between Catholics and Protestants.

Primary Christian rituals start with Christmas (celebration of the birth of Jesus) and Easter (celebration of the resurrection of Jesus). Key sacraments for some, but not all, Christians, include Baptism (ceremonial bathing or anointing with water), Communion (also known as Eucharist, Mass, or Lord’s Supper) (consumption of wine and bread in commemoration of the blood and body of the Christ), Matrimony (wedding and marriage), Absolution (forgiveness of sins), and Extreme Unction or Last Rites (a priest’s anointing of and prayer for someone in imminent danger of death).

Jews do not believe that Jesus was the Messiah. Muslims, while accepting Jesus as the greatest prophet before Muhammad, deny Jesus’ divinity and seen the Trinity as non-monotheistic.

Over the centuries Christians have persecuted Jews, fought among themselves, and gone to war against Muslims.

Christianity was the main ideology of Europe for a long period and largely shaped European culture. Its influence was not seriously challenged until the Scientific Revolution and the Enlightenment demonstrated that many of it beliefs do not stand up to experimentation or other evidence.

• Christianity Key Term: Resurrection

IX

Islam

“Islam” means “surrender [to God]” and a Muslim is someone who follows the religion of Islam. In the view of a devoted Muslim, God (Allah in Arabic) created the universe and all life. There is one and only one God (strict monotheism). A series of prophets (messengers from God) have gradually revealed God’s will. Muslims state that Jews and Christians were on the right track but through error or evil strayed off. Islam is the only religion with the truth. Most of that truth, along with rules and guidance are presented in the sacred scripture, the Qur’an. This book, whose perfection is not to be challenged, is a collection of statements delivered by the last and greatest of the prophets, Muhammad, who received God’s words directly from the angel Gabriel (Jibrīl in Arabic). Illiterate, he did not write them down but uttered them over a period of time to his followers who duly recorded them. The Qur’an provides answers to the four basic questions of religion and is to be consulted on all matters. Memorizing the entire book in Arabic is considered an admirable achievement. The devout Muslim acknowledges a series of prophets including many from the Jewish tradition such as Noah and Moses. The Christian Jesus of Nazareth is honoured second only to Muhammad. For Muslims, the Jewish religion is too narrow and the Christian religion is too provocative.

To an outside observer the Qur’an appears to be an incoherent and disorganized collection of ideas borrowed and sometimes distorted from Judaism and Christianity. It contains many of the finest human sentiments such as being honest, striving for peace, and taking care of widows and orphans. It offers salvation in this world and the next. However, it also includes calls for violence in the name of religion and sanctifies martyrdom.

A devout Muslim is required to have five basic beliefs that cannot be challenged:

• The existence of God
• The existence of Angels
• The perfection and absolute supremacy of the Qur’an
• A  series of  Prophets
• The Day of Judgement

A devout Muslim, in addition to follow a general morality, is required to observe five practices:

• Declaration of Faith
• Daily prayers
• Charity
• Fasting
• Pilgrimage to Mecca

It is important to note that Islam is divided primarily into two major denominations: Sunni and Shia. Like Roman Catholic and Protestant Christians who agree on most ideas but differ strongly on some key points, the Sunni and Shia each claim to be the true followers of God’s teaching as transmitted by Muhammad. Relations between them vary from cordial to vicious. Saudi Arabia is predominantly Sunni while Iran is predominantly Shia. To some extent that helps to explain the hostility that sometimes is displayed between those two nations.

The notion of Jihad is important. Basically it means “struggle”, i.e., the effort required to do the right thing. Human weakness causes us to forget sometimes or to deliberately do the wrong thing due to our moral failings. But Jihad can also be elevated to a commitment to war in defence of the faithful from the non-believers (infidels).

Attached to this is the concept of Sharia. Within Islamic discourse, Sharia refers to religious regulations governing the lives of Muslims. For many Muslims, the word means simply “justice,” and they will consider any law that promotes justice and social welfare to conform to Sharia. However, it can also mean adherence to a strict Qur’anic code that may differ significantly from legal ideas in secular and democratic societies. Theocracy, i.e., rule by religious leaders, would be welcome under Sharia.

For a more in depth look at this religion one could research the following topics as they would be viewed by a practicing Muslim:

• God’s creation the world
• Sins of Adam and Eve
• Series of prophets
• Partial revelations
• Ibrahim (Abraham) and Ishmael
• Jews
• Christians
• Muhammad
• Night of Power and Excellence
• Hijra
• Expansion of Islam
• Brilliance of Islam
• Crusades
• Oppression of Muslims
• Hijab
• Niqab

A useful source is DK Publishing The Islam Book. It is an excellent presentation of an insider’s view of the religion. It stresses the universality of Islam, its peaceful nature and its contributions to the world.  Criticism of fundamentalists and fanatics is included. The cover presents a list of key ideas including:

• Muhammad is God’s final messenger
• God is the Lord of all being
• The Qur’an is a guide for the righteous
• All the earth is a mosque
• Seeking knowledge is obligatory for every Muslim
• Hurry to prayer, hurry to salvation
• This book [the Qur’an] is not to be doubted

The obvious contradiction between the obligation to seek knowledge and the prohibition to doubt the Qur’an stands out.

Islamism is the belief that Islam should guide social and political as well as personal life. It represents the desire to impose Muslim beliefs and practices on everyone in society. It contains the threat of having law based on Sharia rather than democracy and fundamental freedoms. Iran’s theocracy is one example. ISIS (Daesh) and the Taliban are even more extreme examples.

Islam Key Term: the Qur’an

X

WESTERN RELIGIONS: A SUMMARY

• Theistic
• Not henotheistic (like ancient Greece with a supreme god ruling over other deities)
• Not polytheistic (like Japanese Shinto)
• Monotheistic
• Revelatory (God’s gradually revealing the truth to humanity)
• Scriptural (emphasis on sacred writings from prophets or God)
• Sharing a common geographic, cultural, linguistic base
• REVELATION
• Judaism: God is revealed through history
• Christianity: God is revealed through history and by becoming human in Jesus
• Islam: God is revealed through prophets
• [Freud: “God” is a projection of the father-figure]

XI

Sikhism is a monotheistic religion that originated in the Punjab region of the Indian subcontinent around the end of the 15th century CE. It is one of the most recently founded major religious groups and among the largest in the world with about 25–30 million adherents (known as Sikhs). Sikhs believe that there exists only one God and that God is simultaneously within everything and is all-encompassing.

Sikhism developed from the spiritual teachings of Guru Nanak (1469–1539), the faith’s first guru (guide or master), and the nine Sikh gurus who succeeded him. The tenth guru, Guru Gobind Singh (1666–1708), named the Guru Granth Sahib, which is the central religious scripture in Sikhism, as his successor. This brought the line of human gurus to a close. Sikhs regard the Guru Granth Sahib as the 11th and eternally living guru. (This is another example of the significance of scripture rather than science in religious thought.)

The core beliefs and practices of Sikhism include faith and meditation in the name of the one creator, the divine unity and equality of all humankind, engaging in selfless service to others, striving for justice for the benefit and prosperity of all, and honest conduct and livelihood. Following this standard, Sikhism rejects claims that any particular religious tradition has a monopoly on absolute truth. As a consequence, Sikhs do not actively proselytize, although voluntary converts are generally accepted. Sikhism emphasizes meditation and remembrance as a means to feel God’s presence. Devout Sikh men are obliged to wear the five articles of faith which physically distinguish Sikhs from non-Sikhs. These include uncut hair and beard, a comb, a bracelet, and a small curved sword. Most religious Sikh males wear a turban.

In Sikhism, the influences of ego, anger, greed, attachment, and lust, known as ‘Five Thieves’, are believed to be particularly distracting and dangerous. Sikh ethics emphasize the link between spiritual development and everyday moral conduct. “Truth is the highest virtue, but higher still is truthful living.”

Sikhism is sometimes described as an attempt to blend Hinduism and Islam by taking the best ideas of both and eliminating the worst aspects. Sikhs accept the reincarnation and karma concepts found in other religions of India. The name “Singh” means lion and has often been used by Sikhs as an emblem of their rejection of the caste system of Hinduism

Some Sikhs desire to separate from India and create a separate nation in the Punjab to be known as Khalistan.

While rejecting the divine basis of Sikhism’s beliefs, most of its morality would fit into a humanist perspective.  

• Sikhism Key Term: Guru Nanak

XII

Native Spirituality and the First Peoples of Canada

The original inhabitants of Canada are not a homogeneous group. At least eleven different language families are represented. Not all speakers of the same or similar languages practiced the same way of life. Culture groups corresponded more closely to geography.

There was no standard religion. Beliefs, myths, and practices varied widely across the continent. The same notions about an afterlife were not shared by all tribes. Generally, however, the faith systems were animistic, i.e. believing that not just people but objects, places, and creatures all possess a distinct spiritual essence. Animism perceives all things—animals, plants, rocks, rivers, weather systems, human handiwork, and in some cases words—as being animated, i.e., having agency and free will.

The sense of being at one with the land and bearing its stewardship was, and remains, a common feature, as it is with belief systems everywhere that have grown originally out of hunting and gathering communities.

Some reference to a supreme Great Spirit or Creator might be present, but that could be a borrowing from European religions. The four colour medicine wheel that is used today is not part of traditional Native Spirituality but is an accretion from Western religions. It is a good example of cultural diffusion. It might be compared to the integration of Confucianism, Daoism, and Buddhism into Shinto in Japan. For centuries in Canada some Indigenous individuals have chosen to be Christians, sometimes out of convenience but often out of conviction.

• Native Spirituality Key Term: Animism

XIII

Marxism

Marxism is not a religion in that it does not promulgate a belief in God. In fact, it is fundamentally atheistic. Nevertheless, its description of the movement of history through slavery, feudalism, capitalism, and then socialism as a prelude to communism shares the monotheistic drive toward a better life based on true understanding, effort and sacrifice.

In the Union of Soviet Socialist Republics intellectual conformity and an avoidance of challenging thinking were required in order to avoid persecution. This is reminiscent of the Inquisition in Christianity or anti-blasphemy laws in Islam. The cult of personality surrounding Joseph Stalin was not unlike the adoration paid to Jesus or Muhammad.

The Communist Revolution in China, although derived from Marxism, was strongly nationalist. For Mao, Confucianism represented feudal and familial tyranny. Unlike Confucianism, Maoism did not look back for inspiration but forward to a new age of equality. Maoism had the myth of history and the myth of Mao. Maoism had its rituals, confidence in possessing the absolute truth, and the promise of heaven on earth.

• Marxism Key Term: Class Struggle

XIV

Wokism

Wokism too is not a religion in the sense of fostering belief in one or more deities but its sense of righteousness that cannot be challenged and its disinclination to engage in rational discussion gives it a religious aura not unlike that of the Puritan Christians who also claimed to have the only truth and were willing to use social shaming and even violence against non-believers.

Wokism Key Term: Identitarianism

PART THREE

RELIGION IN CANADA

The Charter of Rights and Freedoms contains the following preamble and initial statements.

Whereas Canada is founded upon principles that recognize the supremacy of God and the rule of law:

1. The Canadian Charter of Rights and Freedoms guarantees the rights and freedoms set out in it subject only to such reasonable limits prescribed by law as can be demonstrably justified in a free and democratic society.

2. Everyone has the following fundamental freedoms: (a) freedom of conscience and religion; (b) freedom of thought, belief, opinion and expression, including freedom of the press and other media of communication; (c) freedom of peaceful assembly; and (d) freedom of association.

Religion and government are not clearly separated in this document. Furthermore, the national anthem contains the lyrics “God keep our land glorious and free” in English. In the French version there is a line that translates roughly as “Your hand knows how to carry the sword and the cross”, which is a reference to missionary work or even a crusade.

Nevertheless, religious pluralism is protected. No single dogma is allowed to dominate. There is no official state church.

There should be no discrimination on the basis of religion provided that behaviours derived from a faith system are acceptable within our democratic framework. And, while law trumps religion, there are numerous areas where conflict can arise. Some examples include:

• Religious holidays
• Corporal punishment
• The rights of women in particular
• The public funding of confessional schools (those with a specific religious affiliation)
• Animal sacrifice
• Censorship (blasphemy in particular)

Humanists need to be aware of these issues and be prepared to act where appropriate.

PART FOUR

MONOTHEISTIC SCRIPTURAL QUOTATIONS

While there is much wisdom and many exhortations to moral behaviour in the sacred writings of Judaism, Christianity, and Islam (the “People of the Book”), there are also many disturbing sections that apologists for religion often overlook. Here are a few examples. It may be true that these quotations require explanation or commentary; however, context does not greatly improve their messages. Each of the following ideas appears:

• sadism
•  infant genital mutilation
• sexism
• misogyny
• forced marriage to a rapist
• cannibalism
• infanticide

JUDAISM

• Genesis 17:10-12 This is my agreement with you and all your descendants, which you must obey: Every male among you must be circumcised. Cut away your foreskin to show that you are prepared to follow the agreement between me and you. From now on when a baby boy is eight days old, you will circumcise him. This includes any boy born among your people or any who is your slave, who is not one of your descendants.
• 1 Samuel 18:24-26 When Saul’s servants told him what David had said, Saul said, “Tell David, ‘The king doesn’t want money for the bride. All he wants is a hundred Philistine foreskins to get even with his enemies.'” Saul planned to let the Philistines kill David. When Saul’s servants told this to David, he was pleased to become the king’s son-in-law. So he and his men went out and killed two hundred Philistines. David brought all their foreskins to Saul so he could be the king’s son-in-law. Then Saul gave him his daughter Michal for his wife.
• 2 Samuel 12:11-14 “This is what the Lord says: ‘I am bringing trouble to you from your own family. While you watch, I will take your wives from you and give them to someone who is very close to you. He will have sexual relations with your wives, and everyone will know it. You had sexual relations with Bathsheba in secret, but I will do this so all the people of Israel can see it.'” Then David said to Nathan, “I have sinned against the Lord.” Nathan answered, “The Lord has taken away your sin. You will not die. But what you did caused the Lord’s enemies to lose all respect for him. For this reason the son who was born to you will die.”
• Deuteronomy 22:28-29 If a man meets a virgin who is not engaged to be married and forces her to have sexual relations with him and people find out about it, the man must pay the girl’s father about one and one-fourth pounds of silver. He must also marry the girl, because he has dishonored her, and he may never divorce her for as long as he lives.
• Hosea 13:16 The nation of Israel will be ruined, because it fought against God. The people of Israel will die in war; their children will be torn to pieces, and their pregnant women will be ripped open.”
• Jeremiah 19:9 An enemy army will surround the city and will not let anyone go out to get food. I will make the people so hungry that they will eat the bodies of their own sons and daughters, and then they will begin to eat each other.
• Psalm 137:8-9 People of Babylon, you will be destroyed. The people who pay you back for what you did to us will be happy. They will grab your babies and throw them against the rocks.
• Genesis 19:26 At that point Lot’s wife looked back. When she did, she became a pillar of salt..
• 2 Kings 2:23-24 From there Elisha went up to Bethel. On the way some boys came out of the city and made fun of him. They said to him, “Go up too, you baldhead! Go up too, you baldhead!” Elisha turned around, looked at them, and put a curse on them in the name of the Lord. Then two mother bears came out of the woods and tore forty-two of the boys to pieces

CHRISTIANITY

• 1 Corinthians 14:34-36 women should keep quiet in the church meetings. They are not allowed to speak, but they must yield to this rule as the law says. If they want to learn something, they should ask their own husbands at home. It is shameful for a woman to speak in the church meeting. Did God’s teaching come from you? Or are you the only ones to whom it has come?
• 1 Timothy 2:9-12 Also, women should wear proper clothes that show respect and self-control, not using braided hair or gold or pearls or expensive clothes. Instead, they should do good deeds, which is right for women who say they worship God. Let a woman learn by listening quietly and being ready to cooperate in everything. But I do not allow a woman to teach or to have authority over a man, but to listen quietly,

ISLAM

QUR’AN: GOD’S POWER

• Praise be to God, Lord of Creation, the Compassionate, the Merciful, King of Judgement Day!  You alone we worship, and to you alone we pray for help.  Guide us to the straight path, the path of those whom You have favoured, not of those who have incurred Your wrath, nor those who have gone astray
• This is an admonition to all men: to those among you who have the will to be upright.  Yet you cannot will, except by the will of God, Lord of Creation
• We created man to try him with afflictions
• No misfortune befalls except by God’s will.  He guides the hearts of those who believe in Him.  God has knowledge of all things
• For the unbelievers we have prepared fetters and chains, and a blazing Fire.  But the righteous shall drink of…a gushing spring at which the servants of God will refresh themselves: they who keep their vows and dread the far-spread terrors of Judgement Day; who, though they hold it dear, give sustenance to the poor man, the orphan, and the captive

QUR’AN: WOMEN

• If you feel that you cannot treat orphans (girls) with fairness, then you may marry other women who seem good to you: two, three or four of them. But if you fear that you cannot maintain equality among them, marry one only
• Men have authority over women because God has made one superior to the other, and because they spend their wealth to maintain them.  Good women are obedient.  They guard their unseen parts because God has guarded them.  As for those among you who fear disobedience, admonish them and send them to their beds apart and beat them.  Then, if they obey you, take no further action against them.  God is wise and all-knowing

QUR’AN: PEOPLE OF THE BOOK

• Do you (believers) then hope that they (Jews) will believe in you, when some of them have already heard the Word of God and knowingly perverted it, although they understood its meaning?
• Because of their iniquity, We forbade the Jews good things which were formerly allowed them; …because they practice usury…and cheat others of their possessions…
• Believers, take neither Jews nor Christians for your friends…Whoever of you seeks their friendship shall become one of their number.  God does not guide the wrongdoers.
• The unbelievers among the People of the Book and the pagans shall burn forever in the fire of Hell.  They are the vilest of all creatures

QUR’AN: MARTYRS

• Let those who would exchange the life of this world for the hereafter, fight for the cause of God; whether they die or conquer, We shall richly reward them
• One must not think that those who were slain in the cause of God are dead.  They are alive, and well provided for by their Lord; pleased with his gifts and rejoicing that those whom they left behind…have nothing to fear or regret; rejoicing in God’s grace and bounty.  God will not deny the faithful their reward
• They shall dwell with bashful virgins who neither man nor jinnee has touched before…Virgins as fair as corals and rubies…Dark-eyed virgins sheltered in their tents…They shall recline on green cushions and rich carpets.

PART FIVE

BOOKS ON RELIGION

THE ANALECTS OF CONFUCIUS

Arthur Waley (translator and annotator) (1938)

This is an authoritative edition of the collected sayings of the great Chinese sage.

THREE WAYS OF THOUGHT IN ANCIENT CHINA

Arthur Waley (1939)

Waley describes Daoism, Confucianism, and Realism. In so doing he provides great insight into the complexity of thought in a sophisticated society.

CHINESE THOUGHT FROM CONFUCIUS TO MAO TSE-TUNG

H.G. Creel (1953)

Creel provides an excellent overview of the topic.

HOW THE GREAT RELIGIONS BEGAN

 Joseph Gaer (1954 and later editions)

Gaer offers an easy to read introduction.

THE SACRED AND THE PROFANE: THE NATURE OF RELIGION

M. Eliade (1957)

This is a famous study of the religious experience. It looks at the significance of religious myth, symbolism and ritual within life and culture.

ZEN AND JAPANESE CULTURE

D.T. Suzuki (1959, 1973)

Suzuki offers not a textbook nor a scholarly work but a highly personal discussion of the impact of one tradition in a particular culture.

WHAT THE GREAT RELIGIONS BELIEVE

Joseph Gaer (1963 and later editions)

This is another gentle introduction by Gaer.

RELIGIONS OF MAN

Huston Smith (1965 and later editions)

This is a more in depth presentation than that of Gaer.

THREE WAYS OF ASIAN WISDOM

Nancy Wilson Ross (1966)

This is a classic study of Hinduism, Buddhism and Zen and their significance for the West.

ZEN AT DAITOKUJI

Jon Covell and Yamada Sobin (1974)

Beautifully illustrated and clearly written it provides an in depth look at one particular tradition.

MANY PEOPLES, MANY FAITHS

R.S. Ellwood (1976 and later editions)

This is a fine university level textbook that provides an introduction to the religious life of humankind.

THE LONG SEARCH

Ninian Smart (1977)

This is a thoughtful and insightful look at several major religions. Distinguished scholar Smart tries to look at religion both as an insider and an outsider. It also has an intriguing discussion about the role of religion in society.

THE CAMBRIDGE ILLUSTRATED HISTORY OF THE ISLAMIC WORLD

Francis Robinson, (1996)

This is a collection of scholarly essays that are generally favourable to Islam.

INFIDEL: MY LIFE

Ayaan Hirsi Ali (2006)

Originally from Somalia, in her autobiography Hirsi Ali describes how she transformed from her ardent devotion to Islam to rejecting that religion. She underwent traditional Somali female genital cutting and later was about to be forced into an arranged marriage when she escaped to the Netherlands. There her apostasy led to death threats from local Muslims.

THE GOD DELUSION *****

Richard Dawkins (2008 edition)

Entertaining, informative and splendidly written, Dawkins’ polemic is essential reading for anyone wishing to defend the humanist view of religion. He brings to bear his knowledge as a biologist and his ability to reason deeply.

THE STRANGE DEATH OF EUROPE: IMMIGRATION, IDENTITY, ISLAM

Douglas Murray (2017)

Murray presents on-site observations as a journalist and also an analysis of demographic and political realities as he argues that multiculturalism has been a failure. While supporting rational immigration policies, he contends that the poorly controlled admission of migrants into Europe threatens democracy, freedom of expression, and European culture broadly. The fact that governments have not reflected the will of the majority of the native population is a major problem. Murray states that the European way of life is something to cherish and urges European citizens to act before it is too late. A review of the refusal of some Muslims to integrate, their misogynistic practices, and Islamic terrorist attacks form part of his argument.

ENLIGHTENMENT NOW

Steven Pinker (2018)

Psychologist Pinker makes the case for reason, science, humanism and progress. In so doing he demonstrates how religion is not necessary for morality. He also offers his vision of how to live a fulfilling life without expecting a reward or fearing punishment after death.

12 RULES FOR LIFE: AN ANTIDOTE TO CHAOS

Jordan B. Peterson (2018)

Peterson presents a powerful self-help guide that delves into history, mythology, and psychology. While not specifically about religion, the book includes interesting discussions about the importance of religion in society.

THE ISLAM BOOK

DK Publishing (no author/editor credit given) (2020)

This is an in depth look at Islam that shows the religion in a generally positive light.

WE WHO WRESTLE WITH GOD: PERCEPTIONS OF THE DIVINE

Jordan B. Peterson (2024)

Peterson, building on some key ideas from his earlier books, delineates how stories from Jewish and Christian scriptures metaphorically describe the constant issues that all people face and how to address them successfully. His vision is powerful and his writing is passionate. For example, “We are to do all…in keeping with the intrinsic moral order, the spirit of which is God’s, the results of which are written in the great book of the heavenly order, captured in the biblical text and inscribed on the human soul.” (p. 496)

Peterson brings his knowledge of psychology to bear in interpreting several ancient mythological motifs. His search for archetypes is relentless. In his interpretation, Adam, Eve, Cain Abel, etc., each represent a figure that symbolizes certain profound aspects of the human experience. Specific events described in scripture come to represent moral failings and provide guidance about what to avoid. One example would be the Tower of Babel, whose sinful construction leads to the linguistic division of human societies and, thus, to misunderstanding and conflict.

Peterson sees the striving and struggle of Jesus as the best and necessary way to pursue the harmony of heaven on earth. (p. 503)

This book might be difficult for those unfamiliar with the religious writings that Peterson explores. It is weighty and challenging.

While Peterson makes passing reference to both older and non-Biblical sources, he certainly portrays the Bible as the most significant collection of important lessons.

In the end, for humanists Peterson’s book, while insightful, retains the acceptance of miracles and other forms of divine intervention. It downplays the importance of much scholarly research into the writing of the Bible. Furthermore, it chooses to focus on religious doctrines rather than on the greater understanding of human existence in the vast universe and on our tiny planet that geology, biology, physics, and linguistics have given to us since the 19^th century.

His call for a higher morality than what he observes around him is welcome but a Humanist would boldly say that it can be achieved without recourse to unsubstantiated belief.