The Bible is a volume of writings which were hand selected (and in some cases hand edited) by the early Roman Church in the 4th century CE, and subsequently deemed as the exclusive and sacred word of God. About a thousand years later, these same writings were divided and organized into chapters, verses, and into a two fold division of an “Old” and a “New” Testament. The earlier major section of these writings reflects the personal, social, and religious values of a relatively isolated, desert people of an era of some two millenniums past; whereas the latter section reflects the ethical values of the Greco-Roman era of a slightly later time. The latter section likewise seems to serve as the subtext for a 2nd CE struggle between two general factions of the then recently conceived religious movement known as Christianity.
Each of the two major sections of the Bible center upon creative tales and embellished claims of the development of a select chosen people of God into an influential and powerful collective. In the first major section, that collective was visualized as the great and powerful nation of Israel. In the latter section, the collective so visualized was the institutional Church. There is a sense of validity to the existence of the respective collectives themselves, though in each case the chronology of the claimed circumstances are debatable, and the actual extent of influence and affluence are seemingly overstated, that is if taken literally.
The writings of the former major section are primarily composed of ancient Hebrew mythology, poetry, preaching, and the biased, fanciful tales of the over exaggerated national empire heretofore mentioned. The humble state of the allegedly once significant people is attributed to sin and faithlessness of the people themselves.
Meanwhile, the latter major section (evidently written primarily in the 2nd century CE) opens with the narrative of a wildly popular itinerant preacher who captured the interest and following of the local peasants, who conversely drew the ire of the religious establishment of the day, and who eventually was executed as a blasphemer. This young cleric’s claims of an impending apocalyptic crisis, coupled with the conclusion to the narrative being an empty grave and a claim that he was resurrected, lead to ever evolving claims of immortality, ascension, and even deity.
Although the content of the biblical narratives are primarily mythical tales, nonetheless there is no denying their worldwide influence even to this day. The first major section of the Bible is the forerunner for and serves as the foundation of the three major global monotheistic religions; namely Judaism, Christianity, and Islam. The latter major section though is primarily the domain of the numerous sects of the Christian religion. In this respect, the influence of these texts in a variety of cultures simply cannot be overstated or underestimated.
Perhaps the most profound such influences have been realized in the realm of social relations. The adaptation of ancient thinking and harsh standards to modern societies has involved a predictable share of problems and unfavorable influence. Unfortunately, a number of unseemly social and systemic issues which plague contemporary cultures have precedent in and therefore may be founded upon biblical ideology.
Patriarchy, Sexism, and Misogyny.
State sanctioned murder (aka Death Penalty, Capital Punishment)
Theocratic justifiable murder
Institutional Slavery/Exploitation of Labor
This list is not necessarily totally exclusive, and by all means some the of cited issues may overlap with each other. For example, the Old Testament authorized (even commanded) that non virgin newlywed wives should be executed for crimes against Israel. Such would constitute both Misogyny and Capital Punishment, which are each social issues to themselves, but in this case, they clearly overlap. There are several other such instances, but this example suffices for the moment.
The presumption then that biblical writings are of a sacred nature unfortunately can leave the false impression that the thinking of the people and the way of life of those depicted in biblical literature are somehow just and correct simply as a matter of record. And so to many people, mere biblical statements and examples are their basis to justify debatable social practices. And so, one might quote “an eye for an eye” to justify Capital Punishment, or “if any will not work, neither let him eat” to justify cutting funding for Food Stamps, with no need for further deliberation or alternative considerations. There is undoubtedly a “the Bible says it, that settles it” mentality among a large demographic of our society, but such is based upon the heretofore mentioned presumption that biblical writings are sacred in and of themselves.
Now, to be certain as to the matter; not all Jews, Muslims, and/or Christians are bigoted, homophobic, or misogynists; and for that demographic of religious monotheists I have the utmost respect. It is not easy for a Christian to take a “live and let live” perspective with regards to the LGBTQ community while they hear homophobic propaganda from their Preachers, nor is it easy for peaceful Muslims to conduct their lives while being slandered for the deeds of extremists Islamists. But the fact remains that the social values of many monotheists; especially here in the Southern region of the US, are based upon the social values of a desert people from an isolated region of over 2,000 years ago.
And thus the conclusion of the matter at hand:
Shall we, as individuals and as collective societies, base our standards upon our own natural understanding of “right and wrong”, or shall we allow our natural senses to be influenced by ancient writings from harsh and somewhat barbaric cultures? Shall we trust our common sense and natural sense of compassion as a moral guide, or shall we trust the harsh standards of a people of antiquity?
I suggest that such queries are not so much a matter of faith or religious ideology, but a much more basic reality of natural existence and common sense.
As for me, I choose to trust my own natural understandings.
But to each their own.