8.0.8.2 A Rational Way

Version 1.2 December 2016                          (Previous Version)

The key conclusions of these global beliefs are not fixed dogma but will be refined as we learn more, using reason and evidence, to become even better, because a fundamental part of each approach we use is the process itself, the open commitment to truth and compassion.  Just like traditional religion, this rational, natural approach requires us to adopt a humble openness to the truth, because our core beliefs are always subject to being challenged. 

Many people say that traditional religion is more a set of practices than a set of dogma.  Our practice involves seeking the truth based on reason and the evidence, and our faith is that we believe reality is comprehensible, rational and discoverable.  We don't have any fixed dogma.

Many religious sceptics, and many religious fundamentalists, will be reluctant to accept that a religion can be reasonable and rational, as this Reasonable Global Way is. 

Some religious people have been irrational – some have been proudly irrational.  Some have been unable to adapt to new knowledge or tried to fit new knowledge into an old fixed set of beliefs.  The religions that require the greatest leap faith are precisely those that are most unreasonable. 

People of faith-based religions have no right to expect that all religions must involve a huge leap of faith.  There is no reason at all why our most fundamental beliefs must be unreasonable or irrational.  This way involves relatively small leaps of faith, as far as possible consistent with reason and the evidence, never in spite of it. 

●  We make a choice, when faced with the dilemma of chaos or causality versus some kind of “free choiceâ€�, which we can call a leap of faith.  Everyone does this.

●  We assume that the universe is comprehensible.  Everyone does in practice.  We all assume the laws of gravity and so on are generally applicable (even if god overrides them sometimes).

●  We make ongoing value choices.  Every traditional religion does.

But we make as few leaps of faith as possible.  While we take a leap of faith that this way is a good way to go about things, we also check that this approach is actually effective and helpful, so the faith involved is minimised, and justified.  Leaps of faith are regrettable, not causes for celebration.

Many religious people think it is quite acceptable to believe something despite reason and the evidence.  When there is no clear evidence one way or the other, we admit we are forced to make value choices on faith.  But we do this reluctantly, to the least extent possible.

We can select (as all religions do) the useful bits from various sacred texts, historical documents, and all the other literature, music, art and culture for ways to express or explore values and ideas.

We can use all sources of insight, knowledge and inspiration that are reasonable and rational to help us find ways to address our personal and political problems, inspired by the whole of human knowledge, rather than being limited to ancient prophets or modern scientists.

Our natural tendencies to vanity and hubris are countered by the need for continuous scepticism, acknowledgement of our uncertainty and limited understanding.  But we must also have the courage to act and be decisive as the occasion requires.