Far be it for me to confirm cynicism, but…
And that’s the problem with religion right there, everyone wants to unite with each other (which is of course an impossible and I think undesireable wish).
That’s not the problem with religion. You can’t take one person’s comment from a message board in isolation and use it to prove that everyone who is religious has this problem. I don’t want to unite with Protestants. I want Protestants to return to faith in Christ as it has been passed down from the apostles. If they are unwilling (and if they were, they wouldn’t be Protestants), then that is there lost. The gates of heaven are never closed while we are still alive to walk through them, but the road to them is narrow.
What you mean is you’d like everyone to think like you do; and it bothers you that they don’t.
See above. I wouldn’t say that it “bothers” me that they don’t, but I do recognize that the Church is not a democracy. If you cannot assent to it, you should go somewhere else that allows you to believe whatever you
do believe in, but you do so with the realization that you cannot have it both ways: Those who have left the apostolic faith cannot at the same time claim to be in accordance with the the early church. This is what gets me about Protestants - the belief that sacraments, liturgy, and other basics of the faith which have been upheld throughout the centuries are “extra”, “unnecessary” or even a perversion of the true Christian faith. Call me crazy, but I’d rather follow St. Basil, St. Ephrem the Syrian, St. James and the other saints of the early, undivided church than some guy in Europe or America in 1600, 1800 or any other late period who taught the abandonment and evisceration of the Church in the name of a fake “purity” of doctrine that is in no way reflected in the history of the church.
This notion has opposed individual liberty since I’m sure further back in history than we can possibly dig.
I don’t necessarily think that this is true. I think that some ways in which it can be expressed can be very oppressive to individual liberty, but then the kind of (abuse of) individual liberty that lets everyone do whatever they want is itself opposed to the cohesiveness of an ecclesiastical community, so it cuts both ways. In Paul’s letters to the churches of Asia Minor, he often writes against divisions in the communities. Is this unfair or oppressive? I do not think so. Not when the reasons to condemn such division are so clear. Paul writes (1 Corinthians 1:10-13):
- I urge you, brothers, in the name of our Lord Jesus Christ, that all of you agree in what you say, and that there be no divisions among you, but that you be united in the same mind and in the same purpose.
For it has been reported to me about you, my brothers, by Chloe’s people, that there are rivalries among you. I mean that each of you is saying, “I belong to Paul,” or “I belong to Apollos,” or “I belong to Cephas,” or “I belong to Christ.” Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?"*
Again, if this does not persuade you, then you are not obliged to join the community.
It’s not that I (as a skeptic) would like everyone to think as I do (I think that would make for an incredibly boring world); rather I simply understand how religion (regardless of how it’s expressed, whether it’s a belief in a celestial being, or a socioeconomic system like Marxism, or even a totalitarian ideology like fascism) can poison everything.
So because some people can use religion to oppress rather than to better then it must be religion’s fault, not the fault of those doing the “poisoning”?
Why not learn to actually appreciate diversity?
If what you mean by “appreciating diversity” is actually embracing heresy and sin, then I am not sure why you would think any religious person should want to do this. Diversity for diversity’s sake is not a particularly commendable thing, as some kinds of diversity (e.g., syncretism) harm, rather than enrich, the churches they are found in. It can hardly be argued, for instance, that the division of the Anglican Vhurch into separate wings based on acceptance or rejection of homosexual clergy has strengthened or enriched that church communion. On the other hand, diversity which preserves orthodox theology and practice is indeed a great asset. How sweet it is to hear the
Syriac Orthodox Qurbana in English, for instance! Or
Psalm 102 in Romanian? With all things, diversity is respected so long as whatever is expressed is not objectionable to an orthodox understanding of the subject.