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6. After reading the following selection, write an argumentative passage drawing one of these conclusions: (1) Religious fundamentalism is the product of a disturbed personality. (2) The Bible is silent as to religious truth, and it is left to the readers to establish its menaing. (3) Religion must be subject to critical evaluation, just like everything else. (4) The mature mental attitude lies somewhere between committed belief and skepticism. (5) Fundamentalism is the only correct religious position. The Times Require Thoughtful Religion by Michael Gotlieb Bob Dylan, the songwriter from the '60s, was correct when he wrote: "The times they are a-changin'." When high school students publicly, and without remorse, ask the president of the United States about his preference in underwear, times have changed. When graffiti profanes neighborhoods everywhere, and violent crime, if left unchecked, will surpass automobile accidents as the leading cause of violent death in this country, times have changed. As much as the times have changed, human beings remain the same. Our souls continually yearn to understand life, to make sense of the world and to act properly. All of us grope for answers, set out for solutions. In our search for ultimate understanding, we frequently gravitate to extreme points of view. Such a platform is easy, simple and devoid of ambiguity. As a rabbi, religious fundamentalism is one extreme that I find particularly disturbing, for it dishonors good religion by encouraging careless thought. How does one become a religious fundamentalist? What is the motivation behind those who have an unquestioned understanding of God's will? Is such a religious faith more a reaction to the times in which we live, that it is a desire to solve life's quandaries? When it comes to religion, all too often, critically honed minds, trained to question a subject openly and honestly, sit suspended — disengaged. In our pursuit to comprehend the world we have mastered psychology and history, great literature and science. Simultaneously, we are considered impious when we apply the same critical approach, used in other areas, for the study of our own religious traditions. Understandably, religious fundamentalists oppose any critical portrayal of religion. They are deeply threatened by an analytical examination of the traditions they hold sacred. For when the Bible is understood in its historical context, using archaeology, philology and the like, biblical myth is severely challenged. I recall one of my first upper-level Bible courses take in rabbinical school. The professor stood in front of a well-attended class and held open a Bible. He began by asking: "What does the Bible say?" The room was quiet. He continued, saying the Bible is utterly silent; that we the readers must interpret its meaning and hear its voice. His point was not to say that anything goes, but merely to remind us of the dangers inherent in a literal understanding of this age-old text. We lose our sense of inner struggle when the Bible is interpreted literally. Religious fundamentalists of all denominations have lost the inner struggle that comes with a sophisticated point of view. They know what God demands of them — written in black and white, the Bible says so. Religious fundamentalists quote Scripture by heart without engaging their God-given minds. From a religious perspective, either the Bible is of supreme importance, or of no importance. It has provided the foundation for much of Western civilization. Theoretically, the Bible also provides us with an objective standard of morality. One cannot hold a relativistic view of the world while believing in the Bible's divinity. What occurs in Rwanda is morally repugnant because the Bible teaches that human beings are created in Gods' image and that murder is supremely immoral. That is radically different from saying the carnage is the result of long-standing tribal disputes. To the believer, morality is not a question of personal preference, or expedience; it is based on an objective standard of morality issued by God. In practice, however, all of us have an assortment of beliefs and motivations that help us decide what moral path to follow. We search for moral solutions, wishing for a divine voice to point the way. In practice, all of us use any number of devices to help us arrive at a moral decision — personal preference, one's own experience and perceptions. Given our frailties, an objective standard of morality could never emanate from humankind. As the times around us change, the desire for answers in life intensifies; we look for a quick fix to heal and help us. A fundamentalist view of the world provides a safety net, a crutch for a life filled with challenges, broken dreams and pain. I understand why someone would gravitate to a slant bereft of any serious inquiry; having an unquestioned belief in God staves off life's uncertainties, it provides an easy response to the trying times in which we live. Israel Meir, a 19th century Polish rabbi, said it best: "To the believer there are no questions, to the skeptic there are no answers." No questions and no answers, so long as one's religious approach ignores open inquiry and moderation. "The time they are a-changin'," and grappling with life's changes and uncertainties is an important component to good religion. The resurgence of fundamentalist thought in this country is more a symptom of our trying times than it is the failure of organized religion to teach open, honest scrutiny of one's beliefs. Religious fundamentalists are unable to embrace paradox. For them, life is a series of black and white, yes or no. What is most sad, perhaps, is that the loud shrill, simplistic voice of religious fundamentalism drowns out the levelheaded, sophisticated voice of religious moderation. "The time they are a-changin'," but, thankfully, humanity has a vehicle to help it along the jarring road of life. Comforting, shock-absorbing, thought-provoking and moderate, it is sophisticated good religion. |