You're not the first one to ask about the Church of Reality. Here's the previous question on the subject.
No, it's not true, but I can see how the deist fellow might get that idea.
Laws against discrimination on the basis of religion extend to cover atheists. That's not because atheism is officially a religion, but because there are additional clauses in the laws to include those with no religion.
If atheism really were classified as a religion, atheist organisations could apply for the same tax exemptions as churches. As it is, the best they can do is get recognised as non-profit charities, like the secular Red Cross.
I’ll do my best to answer your question as precisely (and concisely) as I can. It is said that historical and literary critical scholarship “is wissenshaft, not metaphysics.” That stands true for this article. I say that because these questions are not easy to answer and involve a little bit of scholarly elbow grease to really understand. First and foremost, there is no definitive answer to either of these questions (which we’ll get into), and all the information that we have is really evidence of how much we don’t know, not how much we know. So, when compiling the answers to these questions, scholars will generally be a little liberal with their speculations and more often then not they are answering with ‘Bible-colored glasses’—especially if you look at any monograph or historical critical book before the 1970’s. But, luckily for us and all literary critical and historical critical scholars everywhere, scholars finally started to remove those ‘Bible-colored glasses’ (See my new introduction to my book posted here).
Archaeological evidence and new methods of textual criticism has lead many scholars to reevaluate what they had originally thought about the dating and authorship of Biblical texts. For several hundred years, scholars had assumed the authenticity of the Bible narratives themselves, leading many to falsely assume that the original composition of the majority of the Bible was in Hebrew and Aramaic, leaving only the New Testament (for the most part) room to have been written in Koine, or common, Greek. But recently the authorship and composition dates have been challenged, and a new, more probable conclusion on these issues has led some scholars to question the composition language of the texts, most specifically in the Old Testament. Additionally, new finds at Qumran have allowed for a great deal of revisionist thinking on scribal methods and composition language. And finally, with fresh new perspectives on Diaspora life for both Jew and Gentile, these new revisionist ideas started to fit in more broadly to the conclusions of composition language, no longer allowing scholars (specifically on the conservative side) to take this vital subject for granted.
What is now being argued, specifically by the Copenhagen school, and the incredibly brilliant scholarship of Philip R. Davies, is that the original composition was not even in Hebrew, as was previous thought, but rather it was written in Greek. This revolutionary thinking is based on a lot of very fine research, and fits in quite well with the socio-cultural settings of Hellenistic Jews. Since we do not have any copies of the Old Testament, at least in the vein of a collected group of works such as the Torah, prior to the Hellenistic Age, and so many Jews during the Hellenistic period used the Septuagint, it leaves Davies conclusions in a very compelling position. It was assumed for a long time that the composition of the Greek Old Testament was ordered by a Greek King during the period to add to his extensive library, which is part of the reason many scholars in earlier decades believed that the Greek translation came later. But this story was eventually discovered to be a product of Jewish fiction. What we know from that period is that so many Jews wrote fictions (like the story above about the Greek King), and they did so writing them in true Hellenic fashion; that is, they wrote them in Greek.
To be clear, that is not to say that these traditions did not exist prior to the Hellenistic Age, Thomas Thompson has provided a good case for (and now the majority of Old Testament scholars agree) the dating of these traditions to the Persian period (538-323 BCE roughly), but up until the Hellenistic age, these stories were not compiled or written down. Because of the new government sponsored school systems called Gymnasium, many elite Jews and wealthy Jewish families who were politically sealed with the Greek rulers, were permitted (as citizens) to attend school and receive formal training in the art of literature composition, rhetoric, and philosophy. Part of this schooling was very dependant on using older narrative models to teach basic grammar. Using these literary models is a process called imitatio or imitation—a form of mimetic learning and eventually authorship. The foundational models used by practically all schools were the Homeric epics, the Iliad and the Odyssey. With these Greek epics, one can clearly see the parallels found in Old Testament literature, and why so many Hellenistic Jews played with this model when writing many of the dozens of pseudepigraphical and deuterocanonical books. Even Josephus and Philo play with the themes of this Greek model when writing their own ‘histories’ of the Patriarchs and other Old Testament figures.
So, with all of this in mind, the Torah, some of the Prophetic books, and many of the wisdom books were probably originally composed in Greek, and later adapted for Jewish settlements and villages in both the Greek polis’ and the chora (rural areas in Egypt), as well as other Diaspora settings where these settlements are not fully or mostly Hellenized and still communicated in Aramaic. There are perhaps some narratives that were originally composed in Hebrew, such as 1 Maccabees, Ester (although it seems more likely composed originally in Greek, the debate continues), Ecclesiastes (although some debate on this continues, the dating ranges from the fifth – third centuries BCE), and some of the prophetic books. Virtually all of the deuterocanonical books of the Hebrew Bible were not written in a Semitic language but rather in Greek.
Additionally, New Testament scholarship had for a very long time thought that the original composition of some of the Gospels (if not all of them) was in Aramaic, reflecting eyewitness authorship which no longer is assumed. Today, it is understood that the Gospels are not the works of eyewitnesses writing on historical events, but also literary creations composed by anonymous authors with very different motivations. The Gospel narratives, like many of the Old Testament literature, were written in Greek. All of Paul’s letters and the various pseudonymous epistles and Revelations were also written in Greek. And probably most of the Gnostic literature found at Nag Hammadi were also originally composed in Greek, and then later copied into Coptic – the language we currently have most of them in today (although some Greek fragments remain for some of them). The language adaptation of the texts reflects the adaptation of the interpretation by the authors of other narratives. It is all relative, and represents the times and culture of the day.
These phenomena may seem strange to those who believe the scriptures to have been authored by the names represented as their titles. But it is also important to keep in mind that there was no “canon” of scripture. The concept of “canon” was not yet developed, so the nature of reinterpretation, creation and development was not limited to what was considered “inspired” – it was all considered to be inspired. It was just not considered inspired by what churches today believe it to be. People wrote and rewrote the text in the language that reflected their communities. There was no “orthodoxy” of Jewish doctrine, that concept did not exist for another few hundred years. Even today I would hesitate to say there is one unified doctrine, especially in light of the hundreds of Abrahamic religious sects; from Judaism with its hundreds of sects, to Christianity with its tens of thousands of sects, with Islam and the interpretation of the Quran. There was never a ‘unified orthodoxy,’ nor will there be. Everyone interprets and copies the texts into their own languages, and still to this day interpret them based on their own understandings and their own communities needs, politics and demographics. This has always allowed for the continuation of redactions, reinterpretations and expressions of both ones faith and their religious texts.
In the end, it will depend greatly on the faithful to one day understand this fact, that there is no absolute answer, and there never was, and certainly the authors of the Bible didn’t believe there to be. The sooner those who believe understand this, the sooner we can all progress as a society.
You're actually asking for three essential things.
1.) Resources on the validity (or lack there of) of Religion
2.) Resources on the psychology of indoctrination (if not on belief in general)
3.) Resources on atheism (or rather, resources on evidence for a god's nonexistence)
For a great book on the psychology of primitive man, and why religion was possibly introduced into society, the two best books that I am aware of on the subject are Daniel Dennet's, Breaking the Spell - which deals specifically with the indoctrination of man into these beliefs and how to get yourself out of that indoctrination, and Julian Jaynes' The Origin of Consciousness in the Breakdown of the Bicameral Mind which deals with primitive man's mental development, and how they viewed the world through their primitive brains, and thus the development of primitive ideas such as "god".
For resources on the validity of Christianity, the book Misquoting Jesus by Bart Ehrman is a very good introduction into who changed the Bible, and for what purpose. Although he is a bit of a scholarly fossil, and I don't agree with all his conclusions, his work is pretty outstanding as far as it goes. Unfortunately, the vast amount of research one needs to do in order to see all the flaws of Christianity is extensive, and can not be read in a few books. Although, a start would be to read the Bible from cover to cover, and mark down all the contradictions and fallacies within, take notes, and check them when you're finished.
For a specific book dealing with the origin of Christianity, I would suggest getting a copy of my book when it is published.
The best to you,
Please help me get my resources so I can continue to historically show the inadequacies of the Bible and early Christians.
My wish list.
You're absolutely right about atheism and realism. The Church of Reality is a valid religion to adopt, whereas atheism is simply a rejection of religion.
The CoR's beliefs, such as they are, are perfectly sound. Like atheists, they demand evidence before they will believe that something is real.
As for their rules for living, their "Sacred Principles" and so forth, that's for you to evaluate. Would someone who lives by these principles lead a good life? Help others? Be happy?
The CoR may be a religion, at least by its own definition, but it is at least a thoroughly rational one. However, I would be curious as to whether conventional religions regard it as a religion at all.
Greydon answers this question in a video, and more...