HOW FAITH IN GOD IS THE SEED OF RELIGIOUS TERRORISM

All people have a right to their opinion but nobody gives them the right to express evil opinions eg that people of colour should be exterminated. Religion exaggerates the number of things that are evil opinions. For example it makes out that it is an evil opinion that Jesus is not or cannot be known to be the only way to God or that homosexuality is often morally good or at least neutral.

Correctly understood humanism holds that the person is the most valuable thing. It is nonsense to say a person should be happy if life is not more important than the quality of life. Religion cannot say that though it often sings the same tune as those who advocate this philosophy these days. God made death and commanded us to consent to the death that he has appointed for us and the Jewish, Christian and Islamic scriptures all command legalised murder. God undermines our respect for life and if that is right then why not kill heretics for him?

Islam and Christianity say that God comes first. If God comes first then the faith or religion must matter far more. If they matter then freedom of speech must be denied to heretics and other religions when a religion gets control of a state.

Many things are forced on us – school is for shoving facts down your neck - so it seems that religion can take over the state and force dissenters to listen to its gospel until they convert or die. Each religion has to work towards that which shows how divisive religion is.

Sins are mistakes. There are no sins as such.  When you do wrong it is because you mistook it for good. It was the good in it you were after. Religion then must have the right to force us not to make those mistakes. Humanists do not believe in sins so we don’t have to be like that. Also religion sees nearly everything we do as a sin in some sense therefore since we are so godless it follows that unless the Law stands by God to the fullest of its power it will not be a force for good because whatever the Law legalises is seen as moral and religion says that not to forbid something and decree a punishment for it is to encourage it. Religion and democracy cannot mix. Jesus said that nearly everybody was possessed by evil spirits so that infers that we should fear everybody else and like nobody and certainly not have any respect for democracy.  Jesus said that if Satan casts out Satan from people then he cannot have a kingdom and spoke of Satan being the ruler of the world implying most people are at least partly possessed.

RECOMMENDED READING

Cheung, C., and J.W. Yeung. 2011. Meta-analysis of relationships between religiosity and constructive and destructive behaviors among adolescents. Children and Youth Services Review 33(2): 376–85.

Colvin, C.R., and J. Block. 1994. Do positive illusions foster mental health? An examination of the Taylor and Brown formulation. Psychological Bulletin 116(1): 3–20.

Dawes, R.M. 1994. House of Cards: Psychology and Psychotherapy Based on Myth. New York: The Free Press.

Dawkins, R. 2006. The God Delusion. London: Bantam Press.

Dekker, J. 2009. World religion database. The Charleston Advisor 11(3).

De Waal, F. 2013. Morality without religion. big think (May 19). Online at http://bigthink.com/videos/morality-without-religion.

Dennett, D.C. 2006. Breaking the Spell: Religion As a Natural Phenomenon. New York: Penguin.

Desmond, S.A., J.T. Ulmer, and C.D. Bader. 2013. Religion, self control, and substance use. Deviant Behavior 34(5): 384–406.

Eisenberg, N., V. Castellani, L. Panerai, et al. 2011. Trajectories of religious coping from adolescence into early adulthood: Their form and relations to externalizing problems and prosocial behavior. Journal of Personality 79(4): 841–73.

Ellis, L. 1985. Religiosity and criminality: Evidence and explanations of complex relationships. Sociological Perspectives 28(4): 501–20.

Ellis, L., and J. Peterson. 1996. Crime and religion: An international comparison among thirteen industrial nations. Personality and Individual Differences 20(6): 761–68.

Evans, R.J. 2007. Nazism, Christianity and political religion: A debate. Journal of Contemporary History 42(1): 5–7.

Furrow, J.L., P.E. King, and K. White. 2004. Religion and positive youth development: Identity, meaning, and prosocial concerns. Applied Developmental Science 8(1): 17–26.

Galen, L.W. 2012. Does religious belief promote prosociality? A critical examination. Psychological Bulletin 138: 876–906.

Gilovich, T., and K. Savitsky. 1996. Like goes with like: The role of representativeness in erroneous and pseudoscientific beliefs. Skeptical Inquirer 20(2): 34–40.

Good, M., and T. Willoughby. 2006. The role of spirituality versus religiosity in adolescent psychosocial adjustment. Journal of Youth and Adolescence 35(1): 39–53.

Harris, S. 2006. Letter to a Christian Nation. New York: Random House.

Hirschi, T., and R. Stark. 1969. Hellfire and delinquency. Social Problems 17(2): 202–13.

Henderson, R. 2013. Why there is no such thing as a good atheist (blog entry). Huffington Post Religion Blog (December 18). Online at http://www.huffingtonpost.com/pastor-rick-henderson/why-there-is-no-such-thing-as-a-good-atheist_b_4442287.html.

Kahneman, D. 2011. Thinking, Fast and Slow. New York: Farrar, Straus and Giroux.

Kendler, K.S., X. Liu, C.O. Gardner, et al. 2003. Dimensions of religiosity and their relationship to lifetime psychiatric and substance use disorders. American Journal of Psychiatry 160(3): 496–503.

Koenig, L.B., M. McGue, R.F. Krueger, et al. 2007. Religiousness, antisocial behavior, and altruism: Genetic and environmental mediation. Journal of Personality 75(2): 265–90.

Kohlberg, L. 1981. Essays on Moral Development, Vol. I: The Philosophy of Moral Development. San Francisco: Harper and Row.

Laird, R.D., L.D. Marks, and M.D. Marrero. 2011. Religiosity, self-control, and antisocial behavior: Religiosity as a promotive and protective factor. Journal of Applied Developmental Psychology 32(2): 78–85.

Lilienfeld, S.O., R. Ammirati, and K. Landfield. 2009. Giving debiasing away: Can psychological research on correcting cognitive errors promote human welfare? Perspectives on Psychological Science 4(4): 390–98.

Lilienfeld, S.O., R.D. Latzman, K. Dutton, et al. 2014. Implications of psychopathic personality traits for everyday life: Results from a large community survey. Manuscript submitted for publication.

Lindner, D.O. 2005. Steven Weinberg on religion and science. The evolution controversy. Online at http://law2.umkc.edu/faculty/projects/ftrials/conlaw/weinberg.html.

Lodi-Smith, J., and B.W. Roberts. 2007. Social investment and personality: A meta-analysis of the relationship of personality traits to investment in work, family, religion, and volunteerism. Personality and Social Psychology Review 11(1): 68–86.

McCullough, M.E., and B.L.B. Willoughby. 2009. Religion, self-regulation, and self-control: Associations, explanations, and implications. Psychological Bulletin 135(1): 69–93.

Meehl, P.E. 1978. Theoretical risks and tabular asterisks: Sir Karl, Sir Ronald, and the slow progress of soft psychology. Journal of Consulting and Clinical Psychology 46(4): 806–34.

Milgram, S. 1963. Behavioral study of obedience. Journal of Abnormal and Social Psychology 67(4): 371–78.

Piantadosi, S., D.P. Byar, and S.B. Green. 1988. The ecological fallacy. American Journal of Epidemiology 127(5): 893–904.

Prager, D. 2011. No God, no moral society: The case for the Torah, Part III. JewishJournal.com (February 2). Online at http://www.jewishjournal.com/dennis_prager/article/no_god_no_moral_society_20110202.

———. 2013. A response to Richard Dawkins. National Review Online (October 1). Online at http://www.nationalreview.com/article/359999/response-richard-dawkins-dennis-prager.

Robinson, W.S. 1950. Ecological correlations and the behavior of individuals. American Sociological Review 15(3): 351–57.

Sagan, C. 1995. The Demon-Haunted World: Science As a Candle in the Dark. New York: Random House.

Salas-Wright, C.P., R. Olate, and M.G. Vaughn. 2013. The protective effects of religious coping and spirituality on delinquency: Results among high-risk and gang-involved Salvadoran youth. Criminal Justice and Behavior 40(9): 988–1008.

Schwartz, S. 1994. The fallacy of the ecological fallacy: The potential misuse of a concept and the consequences. American Journal of Public Health 84(5): 819–24.

Shariff, A.F., and A. Norenzayan. 2007. God is watching you: Priming god concepts increases prosocial behavior in an anonymous economic game. Psychological Science 18(9): 803–809.

Sheahen, L. 2007. The problem with God: Interview with Richard Dawkins. Beliefnet. Online at http://www.beliefnet.com/News/Science-Religion/2005/11/The-Problem-With-God-Interview-With-Richard-Dawkins.aspx.

Sheiman, B. 2009. An Athiest Defends Religion: Why Humanity Is Better Off with Religion Than Without It. New York: Penguin.

Stams, G.J., D. Brugman, M. Dekovic, et al. 2006. The moral judgment of juvenile delinquents: A meta-analysis . Journal of Abnormal Child Psychology, 34: 692–708.

Taylor, S.E., and J.D. Brown. 1988. Illusion and well-being: A social psychological perspective on mental health. Psychological Bulletin 103(2): 193–210.

Weingarten, E. 2011. Why we’d be miserable in a world without religion. Slate Magazine (November 8). Online at http://www.slate.com/articles/news_and_politics/intelligence_squared/2011/11/the_nov_15_slate_intelligence_squared_u_s_debate_why_dinesh_d_souza_will_argue_against_the_motion_the_world_would_be_better_off_without_religion_.html.

Wills, T.A., A.M. Yaeger, and J.M. Sandy. 2003. Buffering effect of religiosity for adolescent substance use. Psychology of Addictive Behaviors 17(1): 24–31.


THE WWW

www.infidels.org/library/historical/joseph_mccabe/big_blue_books/book_10.html
Fascist Romanism Defies Civilisation by Joseph McCabe

www.hom.net/~angels/democracy.html
Democracy is not a good form of Government by Citizens for the Ten Commandments

www.mindspring.com/~bab5/BIB/lessons.htm
Is Christianity a Cult?