I think there’s a version of religion, “refined religion,” that is untouched by the new atheists’ criticisms, and that even survives my argument that religious doctrines are incredible. Refined religion sees the fundamental religious attitude not as belief in a doctrine but as a commitment to promoting the most enduring values. That commitment is typically embedded in social movements — the faithful come together to engage in rites, to explore ideas and ideals with one another and to work cooperatively for ameliorating the conditions of human life. The doctrines they affirm and the rituals they practice are justified insofar as they support and deepen and extend the values to which they are committed. But the doctrines are interpreted nonliterally, seen as apt metaphors or parables for informing our understanding of ourselves and our world and for seeing how we might improve both. To say that God made a covenant with Abraham doesn’t mean that, long ago, some very impressive figure with a white beard negotiated a bargain with a Mesopotamian pastoralist. It is rather to commit yourself to advancing what is most deeply and ultimately valuable, as the story says Abraham did.
. . . they don’t have to pick and choose among the religions of the world. They see all religions as asserting that there is more to the cosmos than is dreamed of either in our mundane thoughts or in our most advanced scientific descriptions. Different cultures gesture toward the “transcendent” facets of reality in their many alternative myths and stories. None of the myths is factually true, although they’re all true in the sense that their “fruits for life” are good. Prominent examples of refined believers include William James, Martin Buber and Paul Tillich, and, in our own day, Karen Armstrong, Robert Bellah and Charles Taylor. When refined religion is thoroughly embedded, religious tolerance thrives, and often much good work is done.