Criticism of religion is criticism of the concepts, doctrines, validity, and/or practices of religion, including associated political and social implications.
Religious criticism has a long history. It goes at least as far back as the 5th century BCE in ancient Greece with Diagoras "the atheist" of Melos, and the 1st century BCE in ancient Rome with Titus Lucretius Carus' De Rerum Natura. It continues to the present day with the advent of New Atheism, represented by authors and journalists such as Sam Harris, Daniel Dennett, Richard Dawkins, Victor J. Stenger, and the late Christopher Hitchens. Alternatively, "religious criticism" has been used by the literary critic Harold Bloom to describe a mode of religious discussion that is secular but not inherently anti-religion. Criticism of religion is complicated by the fact that there exist multiple definitions and concepts of religion in different cultures and languages. With the existence of diverse categories of religion such as monotheism, polytheism, pantheism, nontheism and diverse specific religions such as Christianity, Judaism, Islam, Taoism, Buddhism, and many others; it is not always clear to whom the criticisms are aimed at or to what extent they are applicable to other religions.
Critics often consider religion to be outdated, harmful to the individual, harmful to society, an impediment to the progress of science, encouraging of immoral acts or customs, and a political tool of social control.
History
The 1st century BCE Roman poet, Titus Lucretius Carus, in his work De Rerum Natura, wrote: "But 'tis that same religion oftener far / Hath bred the foul impieties of men:" A philosopher of theEpicurean school, Lucretius believed the world was composed solely of matter and void, and that all phenomena could be understood as resulting from purely natural causes. Lucretius, likeEpicurus, felt that religion was born of fear and ignorance, and that understanding the natural world would free people of its shackles; however, he did believe in gods. He was not against religion in and of itself, but against traditional religion which he saw as superstition for teaching that gods interfered with the world.
Niccolò Machiavelli, at the beginning of the 16th century said: "We Italians are irreligious and corrupt above others... because the church and her representatives have set us the worst example." To Machiavelli, religion was merely a tool, useful for a ruler wishing to manipulate public opinion.
In the 18th century Voltaire was a deist and was strongly critical of religious intolerance. Voltaire complained about Jews killed by other Jews for worshiping a golden calf and similar actions, he also condemned how Christians killed other Christians over religious differences and how Christians killed Native Americans for not being baptised. Voltaire claimed the real reason for these killings was that Christians wanted to plunder the wealth of those killed. Voltaire was also critical of Muslim intolerance.
Also in the 18th century David Hume criticised teleological arguments for religion. Hume claimed that natural explanations for the order in the universe were reasonable, see Design argument. Demonstrating the unsoundness of the philosophical basis for religion was an important aim of Hume's writings
History
The 1st century BCE Roman poet, Titus Lucretius Carus, in his work De Rerum Natura, wrote: "But 'tis that same religion oftener far / Hath bred the foul impieties of men:" A philosopher of theEpicurean school, Lucretius believed the world was composed solely of matter and void, and that all phenomena could be understood as resulting from purely natural causes. Lucretius, likeEpicurus, felt that religion was born of fear and ignorance, and that understanding the natural world would free people of its shackles; however, he did believe in gods. He was not against religion in and of itself, but against traditional religion which he saw as superstition for teaching that gods interfered with the world.
Niccolò Machiavelli, at the beginning of the 16th century said: "We Italians are irreligious and corrupt above others... because the church and her representatives have set us the worst example." To Machiavelli, religion was merely a tool, useful for a ruler wishing to manipulate public opinion.
In the 18th century Voltaire was a deist and was strongly critical of religious intolerance. Voltaire complained about Jews killed by other Jews for worshiping a golden calf and similar actions, he also condemned how Christians killed other Christians over religious differences and how Christians killed Native Americans for not being baptised. Voltaire claimed the real reason for these killings was that Christians wanted to plunder the wealth of those killed. Voltaire was also critical of Muslim intolerance.
Also in the 18th century David Hume criticised teleological arguments for religion. Hume claimed that natural explanations for the order in the universe were reasonable, see Design argument. Demonstrating the unsoundness of the philosophical basis for religion was an important aim of Hume's writings.
Recent times
In the early 21st century the New Atheists, Sam Harris, Daniel Dennett, Richard Dawkins and Christopher Hitchens, were prominent as critics of religion.
In the opinion of Austin Cline, criticism of religion from atheists is very unwelcome while comparable defense of religion by others is more tolerated. Cline believes this defensiveness happens because wider awareness of criticisms might cause a greater decrease in religious beliefs than has already occurred.
Criticism of religious concepts
- Religions sometimes posit facts that are conflict with certain scientific models or findings (e.g. evolution, origin of the universe, miracles); for example, the claim that prayer has a beneficial effect on others has been disputed.
Some criticisms have been aimed at theistic religions such as :
- Religions often require behaviors that are not sensible (such as the Old Testament prohibition against wearing garments of mixed fabrics, or punishing children of guilty parents).
- Religions often contain multiple conflicting accounts (for example, discrepancies in the Bible among the four Gospels of the New Testament).
Counterarguments against assumed conflict between the sciences and religions have been offered. For example, C. S. Lewis, a Christian, suggested that all religions, by definition, involve faith, or a belief in concepts that cannot be proven or disproven by the sciences. However, some religious beliefs have not been in line with views of the scientific community, for instance Young Earth creationism. Though some who criticize religions subscribe to the conflict thesis, others do not. For example, Stephen Jay Gould agrees with C. S. Lewis and suggested that religion and science were non-overlapping magisteria. Scientist Richard Dawkins has said that religious practitioners often do not believe in the view of non-overlapping magisteria (NOMA).
Conflicting claims of "one true faith"
In the context of theistic belief, Stephen Roberts has claimed that he dismisses all gods in the same way others dismiss all other gods.
Survey research from the US indicates that many people change their religious affiliation over time. Those with no religious affiliation are the fastest growing group. However, this group has a relatively low retention rate (46%) when compared to other groups. Such data suggest that significant numbers of people do not believe consistently that a single faith is uniquely true.
Lack of permanence
Opsopaus and Hitchens note obsolete religions — which no longer have active adherents — are evidence that religions are not everlasting. Including Greek mythology, Millerism, Roman mythology, Sabbatai Sevi, and Norse mythology. The short work "The Syrian Goddess" by the ancient author Lucian of Samosata provides many examples of once thriving religions that had gone out of existence.
Explanations as non-divine in origin
Social construct
Dennett, Harris, and Hitchens, assert that theist religions and their scriptures are not divinely inspired, but man made to fulfill social, biological, and politicalneeds.
Dawkins balances the benefits of religious beliefs (mental solace, community-building, promotion of virtuous behavior) against the drawbacks. Such criticisms treat religion as a social construct and thus just another human ideology.
Narratives to provide comfort and meaning
Daniel Dennett has argued that, with the exception of more modern religions such as Raëlism, Mormonism, Scientology, and the Bahá'í Faith, most religions were formulated at a time when the origin of life, the workings of the body, and the nature of the stars and planets were poorly understood.
These narratives were intended to give solace and a sense of relationship with larger forces. As such, they may have served several important functions in ancient societies. Examples include the views many religions traditionally had towards solar and lunar eclipses, and the appearance of comets (forms ofastrology). Given current understanding of the physical world, where human knowledge has increased dramatically; Hitchens, Dawkins, and Onfray contend that continuing to hold on to these belief systems is irrational and no longer useful.