The Variable Geometry of Prohibitions in the Monotheistic Religions
- S. B.
- Jun 5
- 5 min read
When Believers Choose Their Commandments
Judaism, Christianity, and Islam all share a remarkable ambition: to provide human beings with a moral framework intended to govern every aspect of life. The foundational texts of these religions address not only the relationship with God, but also relationships between people, money, sexuality, family, animals, strangers, and power.
Yet when one observes the actual behavior of believers, an obvious fact emerges: very few apply all prescriptions with equal rigor. Some commandments are scrupulously respected, others are frequently bypassed, and still others are largely ignored.
This article is not about the religions themselves nor about religious communities as a whole. It focuses on the individual behavior of believers and on the psychological, social, and religious mechanisms that allow them to reconcile their convictions with their daily practices.
The central question is simple: why do some prohibitions appear absolute while others become surprisingly flexible?
The Great Universal Mechanism: Rationalization
Psychologists use the term "cognitive dissonance" to describe the discomfort people experience when they act in contradiction to their principles.
To reduce this discomfort, individuals do not always change their behavior. More often, they change the interpretation they give to that behavior.
Believers are no exception.
Thus:
Lying becomes prudence.
Corruption becomes necessity.
Favoritism becomes a family duty.
Violence becomes discipline.
Exploitation becomes merit.
Adultery becomes a human weakness.
This phenomenon exists in all religions and all societies.
The Role of Religious Authorities
Rabbis, priests, pastors, bishops, imams, and theologians are officially tasked with explaining religious texts.
In practice, however, they sometimes play a second role: helping believers live with their contradictions.
Most of the time, this is neither deliberate nor malicious.
Religious leaders know that perfectly consistent believers are rare. They often seek to preserve the individual's connection to the community rather than demand an impossible level of perfection.
This sometimes produces an interesting phenomenon:
visible sins are strongly condemned, while invisible or socially widespread sins are more readily relativized.
For example:
A young woman without a head covering may be immediately noticed.
A corrupt businessman may remain respected.
An unmarried couple may be criticized.
An employer who exploits workers may still be regarded as honorable.
A generous tax evader may be admired for supporting his community.
Religious authorities may therefore place greater emphasis on prayer, charity, repentance, or loyalty to the community than on certain practices that are nevertheless clearly condemned in sacred texts.
Judaism: Between Moral Demands and Communal Pragmatism
Judaism possesses one of the most detailed normative systems in the religious world.
Most Commonly Respected Prohibitions
Murder
Rape
Child sexual abuse
Serious physical violence
Major theft
These acts are universally condemned.
Frequently Rationalized Prohibitions
White lies
Family favoritism
Minor corruption
Circumvention of certain economic rules
Sexual behavior outside religious norms
Common Rationalizations
"I am protecting my family."
"I am protecting the community."
"We have to be realistic."
Example:
A business owner gives a position to a less qualified cousin instead of a more competent outsider.
He does not view his action as unfair but as a duty of family solidarity.
Women
Historically, male and female religious roles have been distinct.
In some traditional environments:
Religious obligations are not identical.
Female sexual behavior is more closely monitored.
Family honor is more strongly associated with women's conduct.
Children
Religious education is highly valued.
However, as in many traditional societies, authoritarian educational methods were long considered normal before gradually being challenged.
Christianity: The Ideal of Forgiveness Confronting Human Reality
Christianity places strong emphasis on sin, repentance, and forgiveness.
This characteristic sometimes creates a paradox.
The possibility of forgiveness facilitates moral reintegration, but it can also contribute to minimizing certain recurring faults.
Most Commonly Respected Prohibitions
Murder
Rape
Child sexual abuse
Serious physical violence
Violent theft
Frequently Rationalized Prohibitions
Lying
Adultery
Premarital sex
Excessive pursuit of wealth
Corruption
Common Rationalizations
"Nobody is perfect."
"God forgives."
"My intentions were good."
Example:
A corporate executive who lays off employees harshly may still view himself as a good Christian because he donates generously to churches or charitable organizations.
Women
For centuries, female sexuality was more strictly regulated than male sexuality.
Female infidelity was often viewed as more serious than male infidelity.
Even today, some religious circles maintain this moral asymmetry.
Children
Abuse scandals uncovered within various Christian institutions have illustrated a common phenomenon found in many human organizations:
the temptation to protect the institution's reputation before protecting victims.
These failures have led to significant reforms in many countries.
Islam: Between Doctrinal Rigor and Social Adaptation
Islam integrates personal morality, family life, and social life into a highly coherent framework.
Yet, as elsewhere, this theoretical coherence encounters human realities.
Most Commonly Respected Prohibitions
Murder
Rape
Child sexual abuse
Major theft
Serious physical violence
Frequently Rationalized Prohibitions
Lying
Corruption
Nepotism
Hidden sexual relationships
Abuse of power
Common Rationalizations
"I had no choice."
"This is how the whole system works."
"I must help my family."
Example:
A public official accepting a bribe may view the act as morally regrettable but economically necessary.
Women
In several traditional Muslim societies, family reputation is closely linked to women's behavior.
This often results in:
Increased monitoring of girls.
More restrictions on female behavior.
Greater tolerance toward male misconduct.
Supporters describe this system as protective; critics view it as unequal.
Children
As in other religious traditions, children are theoretically protected and valued.
However, certain practices inherited from older societies—physical discipline, early marriage, or absolute parental authority—have sometimes persisted despite modern challenges to them.
Animals: A Selective Morality
All three religions encourage compassion toward animals.
Yet relatively few believers apply this principle with the same rigor as other commandments.
The reasons are straightforward:
Animal suffering is largely invisible.
Dietary habits are deeply rooted.
Personal benefits are immediate.
Thus, a believer may be deeply shocked by a prohibited sexual relationship while paying little attention to the conditions of industrial farming that produce his or her food.
The Real Ranking of Prohibitions
If one observes individual behavior rather than religious texts, an implicit hierarchy often emerges.
Most Respected Prohibitions
Murder
Rape
Child sexual abuse
Serious physical violence
Major theft
Moderately Respected Prohibitions
Violence toward animals
Visible adultery
Public fornication
Minor theft
Least Respected Prohibitions
Lying
Favoritism
Nepotism
Corruption
Economic injustice
Workplace exploitation
Slander and gossip
This ranking is not theological but sociological.
It reflects patterns commonly observed in human behavior.
Conclusion
The study of believers within the three monotheistic religions reveals a profoundly human reality: individuals do not apply moral rules according to their theoretical importance, but according to their personal cost, social visibility, and the advantages gained from violating them.
Rabbis, priests, and imams do not generally create this situation. More often, they attempt to manage it. At times they remind believers of the moral demands of sacred texts; at other times they may unintentionally contribute to relativizing those demands by emphasizing repentance, intention, or communal belonging.
The ultimate paradox is that sacred texts often condemn lying, corruption, injustice, and exploitation with as much force as sexual transgressions or violent crimes. Yet in everyday practice, believers—like non-believers—rarely devote equal attention to all forms of wrongdoing.
The variable geometry of religious prohibitions therefore appears less as a characteristic of Judaism, Christianity, or Islam than as a universal feature of human nature.
