@Intrepid,
You are also probably blind to the fact that there is absolutely no reason that a religious person must reject evolution out of hand.
Then again, I don't know exactly what you refer to when you say religious people. You seem to lump everybody into the same slot.
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Depend on how you wish to define a religious person with special reference to good Christians as in 80 percents of my fellow citizens. So it you wish to define a religious person so broadly that is loss all it normal meaning such as believing in a personal god be my guest.
Einstein was not a religion person in any common meaning of that term for example as Einstein did not for a second believe in a personal god of any kind to him the term god was how the universe work and it was far beyond our ability to comprehend it working except in a small part.
See below
http://findarticles.com/p/articles/mi_qa4044/is_200507/ai_n15328838/
This is known as "cosmic religion," which was the core of Einstein's philosophy of religion (127), to which he remained committed throughout his adult life (119, 121-122). Essentially he saw God in and through all of nature, thus characterizing religion as "confidence in the rationality of nature as it is accessible to human reason" (120).
As it stands, however, this is not the view of Christian, Jewish, and Islamic religions. More specifically, Einstein disavowed belief in a personal God and the idea that God rewards and punishes persons for their behavior. God, for Einstein, is neither personal nor has a will and feeling (73, 141), a view that caused a tremendous stir when he read his provocative essay "Science and Religion" at the Conference on Science, Philosophy, and Religion at New York City's Union Theological Seminary in September 1940. No one "anticipated the serious controversies and harsh acrimonies that this essay would evoke" (92). Although Einstein was clear that science and religion have distinct functions and differences, he was also convinced that the truly scientific person seeks only truth and understanding. But this spirit, he maintained, "springs from the sphere of religion....I cannot conceive of a genuine scientist without that profound faith. The situation may be expressed by an image: science without religion is lame, religion without science is blind" (94). Had Einstein ended his essay on this note all would have been well. But he went further, declaring that the reason for the conflict between science and religion during that period had much to do with the concept of a personal God (94-95), a view he had already expressed more fully in "What I Believe." Unfortunately, most attendees misinterpreted Einstein to mean that he did not believe in God, and thus was an atheist.
There is no question that Einstein had no use for religious institutions (unless they were engaged in the serious and all-important task of religious education-not indoctrination-of persons). Although the criticisms were numerous and acrimonious, we learn that Einstein always protested against being accused of atheism (150), but he did not believe in the God of his critics. Einstein resented the fact that atheists frequently quoted him in support of their atheism. In this regard he said, "In view of such harmony in the cosmos which I, with my limited human mind, am able to recognize, there are yet people who say there is no God. But what really makes me angry is that they quote me for support of such views" (97).
We learn from Jammer's book that along with his amazing scientific genius Einstein was deeply religious and convinced that a "subtle, intangible and inexplicable" reality lay behind all phenomenal existence. In addition, like growing numbers of today's physicists, astronomers, and other scientists, Einstein did not hesitate to write about religion-both as a faith and in relation to science. His rejection of a personal God elicited comments both from religionists who thought little about matters of faith as well as those who did, such as Rabindranath Tagore and Paul Tillich (70-72, 107-113).
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