More on the Affleck-Maher debate starting with Andrew Sullivan of the Dish, focussing on the “taming of religion” that occurred with Christianity and has yet to happen to Islam in the Mid-East:
Some further thoughts on the problem with contemporary Islam. What troubles it – utter certainty, abhorrence of heresy, the use of violence to buttress orthodoxy, the disdain for infidels – is not unique to it by any means. In history, some of these deviations from the humility of true faith have been worse in other religions. Christianity bears far more responsibility for the Holocaust, for example, than anything in Islam.
But the eighteenth and nineteenth centuries forced a reckoning between those coercive, reactionary forces in Christianity, and in the twentieth century, Catholicism finally, formally left behind its anti-Semitism, its contempt for other faiths, its discomfort with religious freedom, and its disdain for a distinction between church and state. Part of this was the work of reason, part the work of history, but altogether the work of faith beyond fundamentalism. Islam has achieved this too – in many parts of the world. But in the Middle East, history is propelling mankind to different paths – in part because of the unmediated nature of Islam, compared with the resources of other faiths, and also because that region is almost hermetically sealed from free ideas and open debate and civil society.
Let me put it this way: when the Koran can be publicly examined, its historical texts subjected to scholarly inquiry and a discussion of Muhammed become as free and as open in the Middle East as that of Jesus in the West, then we will know that Islam is not what its more unsparing critics allege. When people are able to dissent, to leave the faith, and to question it openly without fearing for their lives, then we will know that Islam is not, in fact, ridden with pathologies that are simply incompatible with modern civilization. It seems to me that until that opening happens, there will be no political progress in the Middle East. That is why we have either autocracy or theocracy in that region, why the Arab Spring turned so quickly into winter, and why the rest of the world has to fear for our lives as a result.
Western democracy was only made possible by the taming of religion. But Islam, in a very modern world, with very modern technologies of destruction and communication, remains, in a central part of the world, untamed, dangerous, and violent. No one outside Islam can tame it. And so we wait … and hope that the worst won’t happen.
The Best Of The Dish Today
Kristoff in the NY Times on the diversity within Islam:
The persecution of Christians, Ahmadis, Yazidis, Bahai — and Shiites — is far too common in the Islamic world. We should speak up about it.
Third, the Islamic world contains multitudes: It is vast and varied. Yes, almost four out of five Afghans favor the death penalty for apostasy, but most Muslims say that that is nuts. In Indonesia, the most populous Muslim country in the world, only 16 percent of Muslims favor such a penalty. In Albania, Azerbaijan, and Kazakhstan, only 2 percent or fewer Muslims favor it, according to the Pew survey.
Beware of generalizations about any faith because they sometimes amount to the religious equivalent of racial profiling. Hinduism contained both Gandhi and the fanatic who assassinated him. The Dalai Lama today is an extraordinary humanitarian, but the fifth Dalai Lama in 1660 ordered children massacred “like eggs smashed against rocks.”
Christianity encompassed the Rev. Dr. Martin Luther King Jr. and also the 13th century papal legate who in France ordered the massacre of 20,000 Cathar men, women and children for heresy, reportedly saying: Kill them all; God will know his own.
One of my scariest encounters was with mobs of Javanese Muslims who were beheading people they accused of sorcery and carrying their heads on pikes. But equally repugnant was the Congo warlord who styled himself a Pentecostal pastor; while facing charges of war crimes, he invited me to dinner and said a most pious grace.
The Diversity of Islam – NYTimes.com.
Ramesh Ponnuru in Bloomberg View writes on the need for reform from within:
I don’t find it offensive when people criticize Islam (or, for that matter, Christianity) as a font of bad ideas. But I think it’s more likely to be counterproductive than useful in countering illiberalism and radicalism among Muslims. And it’s not a stretch to treat an attack on the Islamic religion as a criticism of all or most Muslims.
Liberals, and others, need to be able to keep in their minds two things simultaneously: Much of the Muslim world is in need of reformation, and any reforms are most likely to come from people who are Muslims themselves — not from people who dismiss their religion as the “motherlode of bad ideas.”
Affleck debates Maher on Islam — and everybody loses
And Reza Aslan’s nuanced discussion of the linkages between culture, identity and religion:
What both the believers and the critics often miss is that religion is often far more a matter of identity than it is a matter of beliefs and practices. The phrase “I am a Muslim,” “I am a Christian,” “I am a Jew” and the like is, often, not so much a description of what a person believes or what rituals he or she follows, as a simple statement of identity, of how the speaker views her or his place in the world.
As a form of identity, religion is inextricable from all the other factors that make up a person’s self-understanding, like culture, ethnicity, nationality, gender and sexual orientation. What a member of a suburban megachurch in Texas calls Christianity may be radically different from what an impoverished coffee picker in the hills of Guatemala calls Christianity. The cultural practices of a Saudi Muslim, when it comes to the role of women in society, are largely irrelevant to a Muslim in a more secular society like Turkey or Indonesia. The differences between Tibetan Buddhists living in exile in India and militant Buddhist monks persecuting the Muslim minority known as the Rohingya, in neighboring Myanmar, has everything to do with the political cultures of those countries and almost nothing to do with Buddhism itself.
No religion exists in a vacuum. On the contrary, every faith is rooted in the soil in which it is planted. It is a fallacy to believe that people of faith derive their values primarily from their Scriptures. The opposite is true. People of faith insert their values into their Scriptures, reading them through the lens of their own cultural, ethnic, nationalistic and even political perspectives.
After all, scripture is meaningless without interpretation. Scripture requires a person to confront and interpret it in order for it to have any meaning. And the very act of interpreting a scripture necessarily involves bringing to it one’s own perspectives and prejudices.
The abiding nature of scripture rests not so much in its truth claims as it does in its malleability, its ability to be molded and shaped into whatever form a worshiper requires. The same Bible that commands Jews to “love your neighbor as yourself” (Leviticus 19:18) also exhorts them to “kill every man and woman, child and infant, ox and sheep, camel and donkey,” who worship any other God (1 Sam. 15:3). The same Jesus Christ who told his disciples to “turn the other cheek” (Matthew 5:39) also told them that he had “not come to bring peace but the sword” (Matthew 10:34), and that “he who does not have a sword should sell his cloak and buy one” (Luke 22:36). The same Quran that warns believers “if you kill one person it is as though you have killed all of humanity” (5:32) also commands them to “slay the idolaters wherever you find them” (9:5).
How a worshiper treats these conflicting commandments depends on the believer. If you are a violent misogynist, you will find plenty in your scriptures to justify your beliefs. If you are a peaceful, democratic feminist, you will also find justification in the scriptures for your point of view.
What does this mean, in practical terms? First, simplistic knee-jerk response among people of faith to dismiss radicals in their midst as “not us” must end. Members of the Islamic State are Muslims for the simple fact that they declare themselves to be so. Dismissing their profession of belief prevents us from dealing honestly with the inherent problems of reconciling religious doctrine with the realities of the modern world. But considering that most of its victims are also Muslims — as are most of the forces fighting and condemning the Islamic State — the group’s self-ascribed Islamic identity cannot be used to make any logical statement about Islam as a global religion.
At the same time, critics of religion must refrain from simplistic generalizations about people of faith. It is true that in many Muslim countries, women do not have the same rights as men. But that fact alone is not enough to declare Islam a religion that is intrinsically more patriarchal than Christianity or Judaism. (It’s worth noting that Muslim-majority nations have elected women leaders on several occasions, while some Americans still debate whether the United States is ready for a female president.)
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Multicultural Meanderings 