If I may be permitted a brief intrusion into what has lately become something of a two-part contention here, I think that it is fair to say that Thal's earlier reference to a "world record" (if anyone remembers that - it was, after all, so many words ago) relates to the sheer quantity of words pouring forth here from one particular source.
It seems to me that the very fact and extent of the disagreements and differences of emphasis and interpretation between Susan and Michel here reveal a fundamental flaw not in religion itself but in any realistic anticipation of its universal application, even within what might be thought of as a religious community. Whilst the majority of posts in this thread has emanated from just two sources (one persistently verbose, the other largely succinct) and concentrated almost entirely on substantial differences of viewpoint within one religion only - that of Christianity - the very fact that two Christians can see so many aspects of it so very differently will inevitably risk suggesting to non-Christians such as myself that the very notion of universal truth might be suspect, or at the very least far from perfect.
Any interpretations put upon Biblical texts, for example, must take account of all those caveats that I have previously mentioned elsewhere; for those that may not have seen them, they include but are not necessarily limited to the following:
1. The Bible as we know it today may be incomplete.
2. The Bible as we know it today was written by several authors over a substantial period of years without overall editorial supervision, co-ordination and control, so even its status as a kind of multi-author symposium is thereby compromised.
3. This compliation that we know as the Bible was written in the Middle East some two millennia ago, since which time there have been massive global changes and developments in language, arts and their application and reception, knowledge of physics, biology, chemistry and other disciplines, climate, population movement, education, racial intermarriage, social interaction and communication, working patterns, political activity and many other fundamental things, not least religion itself.
4. The Bible is an arbitrary mix of historical chronicling, journalism, poetry and fantasy (and none of these is meant as a pejorative criticism of it as it currently stands).
Studying, contemplating and "interpreting" the content of the Bible today is therefore at the very least not unakin to listening to a Palestrina Mass, a Bach fugue and a Beethoven quartet with ears well accustomed to the atheist Delius's A Mass of Life, a Sorabji fugue and Xenakis's quartet piece Tetras; there is no conceivable way in which it can "mean" to the present-day reader the same as it did to its various authors at the time of writing, since none of those writers could hope to have the prescience to imagine, let alone recognise and understand, the environment in which people read it today. To continue briefly the musical analogy (for all its flaws and inadequacies, which I nevertheless fully recognise), even our efforts in the realms of authentic performance practice, fascinating and enlightening as they can be and often are in and of themselves, cannot render it possible to listen to Haydn or Chopin just as those composers and the listeners of their times did.
This brings me to conclude that, whilst I do at all not seek to undermine anyone's sincerely held religious beliefs, one fundamental problem with certain such believers' religious attitudes seems to be that of an inflexibility born of a desire to prioritise certain things regarded as constant and give insufficient consideration to what Tagore described as the "ceaseless patterns of change" that always and inveitably revolve around such constants; whether this is in part some kind of manifestation of the "comfort factor" that may be observed in certain religious practice I cannot say, but it could - not unreasonably - be seen that way by anyone on the outside of it all, as I am.
Now I know well, of course, that Sister Susan will argue at the very least with this last statement, since of course no one is really such and "outsider" in her book - not even a certain living Scottish composer!...
Ah, well. At least Susan, Chapter 123, verse 4567 is being posted in an appropriate place for once! I suppose that I should at least graciously accept, recognise and be grateful for that small mercy...
Best,
Alistair