Earlier quoted context omitted.
As someone who works for a scholarly text analysis company focused on in-depth & intricate understanding of what Judao-Christian authors meant, I concur with this. It is really hard to understate the volume of words and man-millenia spent reading and writing about these books. So not only is it possible to read your sacred book and still believe it, it's possible to read your sacred book and remaining fragments from…
> It is really hard to understate the volume of words and man-millenia spent reading and writing about these books. So much brain power spent on scriptures which are, in the light of current knowledge… improbable to say the least. Sounds like a huge waste of effort, really. Take the Genesis, for instance. Currently, only creationist crackpots actually believe it. It's more of a symbol. It seems however that some cent…
Please don't take hardcore fundamentalist strictly-literalist narratives as the accepted "way" of Christianity.
Genesis was regarded as metaphorical around ~400AD, iirc (Augustine). Pretty sure the modern literalist movement is a post-1850 phenomenon. I don't get into the creation story discussions, it is entirely irrelevant in many ways to me. Waste of our time, IMO.
Judaism in particular is aggressive about doubt and questioning. I read in one intro book on it (by a rabbi, I think) that doubt is one of the defining characteristics of Jewish faith.
Anyway, modern scholarship tries in part to disentangle what was meant in the context of that time and place, determining what the precise meaning (or set of meanings) could have meant, then drawing out inferences to be taken from the work. This does involve, from time to time, revising our understanding of what happened when, where, and why. The story of the early reformation is, in one dimension, loosely a story of rereading the texts and throwing out certain interpretations based on closer analysis.