Moreover, we are not suggesting that Moralistic Therapeutic Deism is a religion that teenagers (and adults) adopt and practice wholesale or not at all. Instead, the elements of its creed are normally assimilated by degrees, in parts, admixed with elements of more traditional religious faiths. Indeed, this religious creed appears in this way to operate as a parasitic faith. It cannot sustain its own integral, independent life. Rather it must attach itself like an incubus to established historical religious traditions, feeding on their doctrines and sensibilities, and expanding by mutating their theological substance to resemble its own distinctive image. This helps to explain why millions of . teenagers and adults are not self-declared, card-carrying, organizationally gathered Moralistic Therapeutic Deists. This religion generally does not and cannot stand on its own. So its adherents must be Christian Moralistic Therapeutic Deists, Jewish Moralistic Therapeutic Deists, Mormon Moralistic Therapeutic Deists, and even Nonreligious Moralistic Therapeutic Deists. These may be either devout followers or mere nominal believers of their respective traditional faiths. But they often have some connection to an established historical faith tradition that this alternative faith feeds upon and gradually co-opts if not devours.
I really appreciate your effort.
But I'm wondering, why did you mention alternatives in the second paragraph? You categorized this topic as "'strong opinion", then if you strongly agreed, you would mention why you supported this idea in both paragraphs.
But these two paragraphs Would have been more suitable with "partly agree introduction and conclusion" that you agree that ex-prisoners are not the only way to encourage teens not to commit crimes.
But now I feel there is a discrepancy in meaning of overall idea.
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