Chapter Three The Problem of Religion How did religion begin? What are the stages of its lopment? Does religion have any role in human society? What be the agenda of the major religious faiths? Such are the jons which will be addressed in this chapter. 1. Origin and Development The history of religion, like that of philosophy, is closely related ,, in the beginning, man thought and felt about the world around Limited as was his knowledge and skill to control the forces of ture, man was deeply a superstitious animal. To him, things which not be explained or controlled by his savage strength were associated with the “mysterious”, or the “numinous”, or “the fer’, so that, as a result, his was a world of fear, awe and rity. His helplessness in the face of “the unknown’ compelled to come to terms and to establish some forms of communion with unseen or with the “vaguely feet.” Because nature now appeared , Non benign, there arose in man such emotions as fear and awe hich, when articulated, became acts of propitiation and adoration. ough those acts, man sought to bind himself to the undefined Brces behind the fluctuating phenomena of nature as a source of e support and alleviation. Prof. Summer aptly described primitive lan’s groping and fumbling, thus: “Primitive people could not even have formulated the issue (of inexplicable) much less could they have applied enlightened ethods of investigation to it. They felt it in a dull sort of way and squirmed and fumbled about to dodge the pain of it, or to secure eviation.” This awareness of his insecurity before, and fear of, “the known” was an ingredient to man's religious outlook. In fact, ording to Prof. John Dewey, this incapacity to control the oted by Prof. Amable Tuibeo in his Philosophy: An Introduction, academic Publishing Company, 85, p.149 59environment drove man to grasp at anything which, in his limi knowledge, could be regarded as a refuge amid the hazards survival. Dewey says, “Being unable to cope with the world in which he lived, mam Sought some ways to come fo terms with the universe as a wht Religion was in its origin an expression of this endeavor. As drowning man is said to grasp at a straw, so men who lacked th instruments and skills developed in later days snatched af whatevel by any stretch of imagination could be regarded as a source of help times of troubles... In such an atmosphere primitive religion was bom and fostered.” Religion, then, in its origin, can be said to have evolved out man’s desire to cope with the demands for physical survival. Such: desire slowly became personified in some sort of a “power” up@ which early man tried to rely and find support. In a world insecurity and helplessness, religion served to be a crutch, if not” consolation,” as Sigmund Freud would put it. It was in this state th as Prof. Dewey remarked, man’s religious faith was born. In e teligion was born out of fear, if not out of man’s insecurity a loneliness in the cosmos. IL. The Animistic Stage of Religion It is commonly accepted by historians of culture that one of earliest expressions of man’s religious outlook was that of “animis From the Latin word — anima, animism is a belief in spirits or so To the primitive man, everything around him breathed with life intention so that every phenomenon of nature was believe possess a soul. Sir Louis Browne, in his book, This Believing described the attitude of primitive man, thus: To the savage there was nothing absurd in the id everything around him bore malice for he had not yet discot some things were inanimate. To him all objects were animate; stones, storms, and all else. He skied at each of them susp much as a horse skies suspiciously at bits of paper at the ro ? Quoted by Prof. Amable Tuibeo, op. cit, p. 151 60‘all things were animate to the Savage, but they were motions too. Things could be angry, and they could could destroy him if they willed so, or they, could let use his arrows and Spears proved futile against the ef of nature around him, man fesorted to magic and to of incantation to ward off its attack to his life. Since, ture did not always appear cruel but at times appeared ent to him, primitive man thought that the Spirits which world were of two kinds: the evil and the friendly; the ‘be averted; the friendly to be courted, ing away the “malignant powers’ or bad Spirits which fight to be lurking around, primitive man resorted to In its original meaning, a shaman was a person given steria and epilepsy. He was in the biblical sense “the - He was the medicine man or the clever witch doctor, ability to ward off the sickness of certain persons was to = tom-tom and performed barbaric rituals. Because the as believed to have power to manipulate those spirits so as diseases, defeat and death to enemies, he became the Bf the tribe. It is not established if the priesthood of the major jas its genesis in shamanism. To exploit the benign powers allies, primitive man used another technique known as . From the Portuguese “feticio,” the word “fetish” means a Medallion or relic worn as a “good — luck charm.” Fetishism Urvived to our days in terms of crosses, medals and other Ss “habits”. With those amulets, primitive man thought to be in ter position to ward off accidents and other hazards to life. faith was placed in the fetish, in the same manner that many of feligious people believe that with their scapulars and other emblems,” the evil spirits which harass the living could belll. The Emergence of Tribal Gods The idea of gods or god was the latest expression of religi speculation. At best, it was the highest conceptualization of 1 vague powers” which primitive man thought controlled his desti Passing through the animistic Stage, this belief in a “power more tha human” was slowly translated into some being crudely human temper. In fact, many of the sentiments found in human beings sue as love, anger, revenge, etc., have been attributed to this god-idea much so that there seems to be a grain of truth in the saying that aiter all was the one who created or fashioned god in his own it and likeness. This anthropomorphistic origin of gods was expressed by philosopher Durant Drake in his bock, Problems | Religion, thus; z “We must remember that ail those physical events, the inti causes of which our science explores, are to the Savage p mystery, inexplicable and arbitrary... When they harm him, ascribes to them the feelings he has when he injures another: they favor him, he imagines them Kindly disposed; by a naive natural fallacy he reads into them his own emotions and think their activity, now beneficent. now. baneful, as caus intermittently friendly and malicious imptlses such as he finds; own heart.”* Mr. H. G. Wells advanced the thesis that the idea of originates from the “Old Man Theory’. In his controversial Outline of History, Mr. Wells contends that the fear of the “O} 1 who, in his life was the hunter and protector of the tribe, b Sublimated into the fear of the tribal god. He says: “The fear of the Old Man was the beginning of social Wi The young of the primitive squatting place grew under his mothers instilled in them dread and respect and cansideratio Old Man. A disposition to propitiate the Old Man even after he v is also understandable. He must have been an actor in primordial nightmare. One was not sure that he was dead. F “Tid. p. 155. 62g or shamming. Long after the old man was dead, Nothing to represent him but a mould or a megalith, d continue to convey fo their children how awful and ihe was. And being still a terror to others and hostile to he fought for his tribe, even if he bullied it Why not Gead? One sees that the Old Man was an idea very Primitive mind and capable of great development. The ler passed by imperceptible degrees into the fear of the gods arose as sublimation of the Old Man Fear ot is, indeed, a big question. For, as shown earlier, had already a sense of dread and fear of the “vaguely seen’ in the phenomena of nature long before the fear of ‘of the tribe haunted him. Thus, it can be safely said that gods was not necessarily a mere sublimation of the fear fman in the cave, = writers contend that religion began when primitive man, n helplessness, started through his shaman or fetish to Weather or the seasons. Sacrifices, rituals and other were formulated and elaborated for asking favors or for (the wrath of the spirits or powers. In this atmosphere, the d or gods to be worshipped by the tribe emerged. ; however, as were the Caprices of the seasons, primitive ght that there were different gods which controlled the sons of the year, thus, there arose the god of rain, the god iné, vegetation and harvest, nay, even of fertility fer book, The Right to be Happy, Mrs, Bertrand Russell also d the thesis that the idea of god became formalized in the and agricultural stages of man. For, completely dependent on the mercy of nature, primitive man invented the idea of , liturgies and other formulas, which, in his mind, might win ot of the gods. The so-called fertility rites, which usually inied the planting of crops during a certain season, and later on became sexual orgies before the gads, are said to ‘olved during the agricultural stage of man. In some places,however, sacrifices in terms of bumt offerings became a practice fe invoking the beneficence of the gods and goddesses. Special group ‘of individuals, known as priests, were chosen from the tribe for the purpose of offering the sacrifices in the name of the people. Hene temples of formalized worship rose everywhere — all dedicated to win the favor of the ruler of heaven and earth. Religion had thus be institutionalized in terms of gods, temples of worship, rituals priesthood. IV. One Personal God The development of man’s belief in one personal God, exemplified in the Great Religiona of the World, is a product of lor evolution. Polytheistic as was his religion in the beginning, it have taken man a long time to purify and redefine his religio experience before he arrived at the idea of one supreme God o and above the other gods and goddesses of earlier eras. oneness of a supreme Lord God thus attained, man took it a serie matter or doctrine to be handed down from one generation to anoth until it became permanently woven in the fabric of a univer tradition and in the consciousness of mankind down the ages. But, why did Zeus became supreme among the Greek Jupiter among the Roman gods, Jeheovah among the Phoet Baal, and the Egyptian Mollock? Could it be that they were supreme over other gods, or, could it be that they were legalized ¢ officially imposed by those who wanted to dominate other people? could it be that the concept of one supreme God was seen to B convenient political tool for unifying and domesticating the people society? In fine, did not the rise of Monarchism, Absoluti Despotism necessitate that people under such forms of governs should have only one supreme god for purposes of political unify fe conformity? Or, is not Monotheism a disguised form, if not a Monarchism? How the concept of one god or God arose cannot be kno certain, but here is what Prof. E. S. Ames has to say: “Thus a nomadic or a hunting group believes in and animal gods, a tribe of fishermen develops fish gods, 64[folk creates grain gods. When the life of a group becomes id and diversified as ta include a number of separate people is certain to develop syncretized deities, that is 6s which combine in themselves several specific functions y attributed to deities. And when social organization § still further to the point where great human leaders, such as larchs, Kings, warriors, and what not, control the destinies ple, the gods forwith fake on the characteristics of those 5. Moreover, that God and the social consciousness are one e is further borne out by the fact, well-known to the religion, that when a race is conquered, its gods become of the gods of the conquerors. Then, too, when an mous group ts dispersed by a more powerful rival, so that its is lost, its god becomes a jinn, a mere ghost of its or else disappears entirely and becomes a dead god.” © at this one god really is remains a controversy. Those of the teligions, however, like Judaism, Islamism, Christianism, at this supreme God is a personal Deity. A Greek poet once ifa lion could only paint its own God, it would look like a lion. , who thinks that his present personality is the highest that imagined, fashioned his God after his personality. And, thus, d to the likeness of man, God is endowed with human n of love and anger, mercy and vengeance. Reverence for man-made attributes necessarily demand from all the votaries God-concept acts of propitiation, petition, adoration, and Sgiving. To assume that God can be pleased or flattered by no matter how repetitious, by rituals no matter how onistic, to say that God can be moved to pity is to virtually ft that God is human in temper, though in a superlative degree. Nowhere, however, has the idea of a personal God been so ted as in the Judeo-Christian Tradition. In the Bible, for ‘God is said the have spoken to some “chosen group of , and handed to them a code of morals to be observed. In sing the truths which are assumed to have been revealed by Deity, priesthood has become institutionalized. And like the ans of the vanished eras, the priests of the Testament are 3) Marvin Farber, op. cit. p. 173considered as mediators between God and man, with the power, itis assumed, to call God’s blessings upon the people. Through elaborate rituals, which are similar to those of the mystery religions, priests al considered the “dispensers” of mysteries and other so-call supernatural truths. Disobedience to the ministers is deemed in tt Judeo-Christian religion a disobedience to God; hence, under tl assumption, the concept of a personally vindictive God has, to certain extent, enabled the ecclesiastical authorities to control people It is interesting to note that the personal God enshrined in the Christian religion, as a loving Father, was once the stern God of Sinai. A study of this concept will reveal that the Christian God the same Deity that took part with the Semitic tribe in the massacn of the enemies of the God of Israel. He was once the jealous God 6 battles, stern and vengeful towards those who ignored his laws. And it was only through Jesus of Nazareth, that this stern God became loving and merciful God or Father. Jesus, who claimed to be one this Father — God, exemplified this concept of mercy by forgivil even his enemies and by embracing sinners like Mary of Magdala Thus, the personal God of the Christian Religion is, so to speak, § product of man’s maturer expression. In view of this evolving idea & God, it is perhaps not too farfetched to assume that the concept 4 God as petrified in Christian theological thought will still have news meaning and interpretation in the years to come. For, needless | say, any idea of God which does not grow with man’s maturation outlook is bound to lose its meaning and relevance. lf our discussion had not led us astray, it seems clear the religion is more of a natural evolution rather than a revelation fret some unknown power or deity. At best, it has been the sublimation: the primeval fear of the “inexplicable”, the personification of powers and forces of nature into some sort of gods until it reacher highest conceptualization in the monotheism of the Greek Roman theologies. Whether the personal God of the Judeo-Chi tradition was really a supra-mundane reality, or simply a sophistical version of some primeval god- concept is terribly an invo question. It is, however, consoling that theologians and philosophe of various persuasions are trying their best to deepen this concept in order to make it more congenial to the temper of the tt 66on about the origin of the god-concepts put aside, the Gur discussion is that we cannot deny that religion, bodies many interpretations of the Deity, has had its tive man’s experience. In summing up this point, let us Ratton, a student of religion: man developed further, in many cases he merged those irits into one main spirit or god, and he imagined that his le feelings that he himself experienced. Man became 'to how the surroundings and himself happened to be in and an easy and complete explanation was that his god sible. As written language came into being, tablets were d books written to record the history of the people and those became sacred and religion had its holy scriptures. ‘the group or tribe handled much of the magic and ites, SO men, doctors and priesthood came into being and flourished they had contact with gods, and thus exercised great the people.” * ihe foregoing, it appears that religion has a natural history |. Arising, as it did, from man’s primeval “fear of the which was later on translated into beliefs in ghosts, spirits, @ Gad, religions had survived fo this. day. Why it has become ive and widespread, despite its crude beginnings, is a a Which has not ceased to baffle the inquiring minds of ers. Could it be that man always needs some ‘illusion” to ical the dry prose of human existence, or could it be that ause of the uncertainty beyond the grave needs to create a pcould save him from total extinction? V. Social Role of Religion Religion, as institutionalized in society, can be a powerful force for social stability or radical change. Regardless of its claims are warranted or not, religion can be wielded, as in it has always been wielded, either to defend the status quo or to throw it. Religion cannot avoid such a role considering that its les are either rulers or ruled, oppressors or oppressed in our Bed by Tuibeo, op. cit., p. 173.class society. This either/ or character of religion in society depends on how religion and its gods are manipulated by those who rule am by those who are ruled. Thus, in the hands of those whose economic and politica power are entrenched in the status quo, religion serves as @ convenient tool for rationalizing social inequality. By propagating th theocratic myth that any revolt against the established order ® against “the will of God; the ruling classes, in conspiracy with organized churches”, can easily frustrate the hope of those who tf of undermining the prevailing social order. The so-called “God Peace” is often invoked to pacify social unrest and to the anathemize liberation movement for radical change. h manipulation of religion is calculated to divert the minds of ff impoverished masses from their present miseries by assuaging the physical hunger with “the ecstasies of heaven”. The resignation of masses and consequently, their domestication through religio delusion has, among others, enabled the ruling class to preserve fi status quo. Should religion become thus, then Karl Marx's remal would hold true: “Religion is the opium of the people”. Religi¢ becomes an opium because it deludes the masses into believing fi they should merely and meekly accept the prevailing conditions. In effect, by telling the impoverished and aggrie masses that God is the “God of Peace”, and, therefore, sos criticism and revolt would not be in keeping with God's will, religi would surely become an ideology of the status quo. In the hand, however, of the oppressed and exploited, can be a potent force for challenging unjust social systems. recapturing the democratic and revolutionary spirit of their fa however bastardized it maybe by partisan theologies, 7 dispossessed, in solidarity with other victims of structural inj st can feel justified in questioning, and, if necessary, in overthrow social systems which breed inequalities, injustice, oppression, @ exploitation. The “God of Justice” is their symbolic weapo reconstructing society on the basis of egalitarianism. Their interpretation of religion, or their belief in the “ Justice” as “an option for the poor’ is what, in fact, sustains a1 the flame of liberation movements in many parts of the wai 68opium of the people”, and “the sigh of the oppressed’, 8S. as a vital force or weapon with which to tear down the "social injustice, the abuse of power and undeserved eligion becomes a flaming sword in the hands of the at used to be called “Liberation Theology” is but a bold fine religion, specially the Christian Gospel, so that it be “an opium” to benumb the fighting vigor of the poor herited of this world, but a powerful motivation for ig Unjust and inhuman social systems. the class character of society, religion cannot remain any ideology, religion, if it hopes to be socially relevant, e the cause of its adherents who are sadly divided into Rave and those who have little, or nothing. To dissociate Is some conservative churches would suggest, from man's material subsistence on the lame pretext that it must be rned with “the salvation of the soul” is fo confine the the limbo of historical irrelevance. For, while it is true that S not live by bread alone, it is equally true that without bread ‘so-called “word of God" will not mean anything. In effect, ould lose its social role where it to remain in the ivory-tower ality while its followers In this world of time and space have abnegate from its role in the struggle for social justice by ig to be “celestial”. Man's spiritual life, after all, can only Fand develop when the body is well-fed. It would be the height own delusion should we make religion and its institutional form , Religion is only a means for building a world of justice, jood, compassion and love. Short of these desiderata, religion eft of social significance. VI. Some Major Religious Faiths The major religious faiths of the world all embody a vision of a social order for the whole humanity. In fact, Buddhism, Judaism, lanity, Islam rose up as protests against social injustice, lities and other forms of oppression of man by man. In their ive agenda, these faiths, despite their mythical trappings and latural halos, were all meant for the liberation of peoples from ictures which obstructed, and continue to obstruct, their 69material and spiritual development. The leaders of these religious movements had already thought that genuine liberation of man would always necessitate the reconstruction of society on an egalitariar basis. Their vision of society, in fact, had antedated and anticipat. modern utopias characterized by “equality, fraternity and liberty”. He to realize this vision is, of course, subject to debate, but, for sure: their vision is a virtual repudiation of societies where “man’s inhumanity to man” exists. It must be noted that “man’s inhumanity man’ is not the natural state of humanity, but it is rooted in man-max structures which legitimize inequalities in wealth and power. To certain extent, the great religious faiths were originally meant to us! mankind into a new social order — “the kingdom of God”. 1. The Buddhist Faith While Buddhism is known for its non-violence and passivity, it has however, a practical agenda with revolutionary implications. In article® written by a Buddhist scholar, Pracha Pasanathamo, we find: some gleamings of a social order the attainment of which implies radicalization of society. Buddhism stands for: (a) The eradication of the caste system held by heredity, wealth intellect on the grounds that all men should be given opportunities. This program implies the destruction of all structul which justify undeserved wealth and undeserved poverty. (6) The democratization of political power, thereby dissolving structures of political elitism by devolving to the people the me decide their own destiny. (c) The non-private ownership of the community's resources for the basic necessities not to exceed those regulated by discipline. Such proposals are definitely a total repudiation of s systems where wealth and power. are monopolized by the few deprivation and marginalization of the vast majority of pe * An essay on Buddhism and Social Justice by Pracha Pasanathamo, Religions and Ideologies im Struggles, 1990, p. 55. rt)il@ these agenda for a new society do not prescribe the social change, yet they insinuate the destruction of systems which breed social injustice, inequalities, and 2. The Islamic Faith used to be more of a social revolution rather than of a set fism” and “pietism’. It was a powerful movement for /brotherhood, equality and social justice’. According to the ere can be no justice without the liberation of, and giving p to, “the weak” and marginalized sector of society. Infact, ipture enjoins the “faithful” to fight for the emancipation ik and the oppressed”. hence, it approves of what is ‘Muslim language as “liberative violence’. To quote Ashgar er, a Muslim scholar: oppressors and exploiters persecute the weak and readily to defend their interests. It is not possible to liberate the without fighting... for Allah does not tolerate the of oppression and destroy them, and this destruction is out through the oppressed themselves’.” a Muslim, according to our writer, “Islamic brotherhood was ss without emphasis on socio-economic equality’. It is to have a society without a religion so long as there is wt Allah cannot approve of a religious state without justice’. om this, it appears that Islam is less of a ritualized piety, but a struggle for a social order based on socio-economic justice t which all pontifications and declamations on equality, and peace would be an empty twaddle, a meaningless 3. The Judaic Faith i ludaism is the story of an enslaved people struggling for from the “land of bondage”. In the book of Exodus, the Ss, now known as Jews, were said to be exploited and figion and Ideologies in the Asian Struggles, p. 81 noppressed by the Pharaohs of Egypt. Through Moses, whom the God: Yahweh commissioned to liberate “the chosen people”, the Israelites were able to free themselves from the tyrannical rule of the Egyptiai King. In their long march towards “The Promised Land”, the Israeli Were obstructed by a big tribe known in the Bible as the “Amalakites®. It is said that in the name of the God Jahweh, Joshua, wi succeeded Moses as leader of the “wandering Jews", ordered massacre of the enemies so “the chosen people of God” could reach the land of justice and freedom The liberation of the Israelites was too bloody, but the use o violence in the Exodus was not an end in itself, but only a means destroying social and political structures which were oppressive ant exploitative. Without the use of violence, the Israelites would not hav reached the Promised Land. Biblical scholars claimed that “The Promised Land” symbolizet a society where all people would have “a shared life in a sh. world.” It was a vision of a new world order where “justice” would 6 the basis of brotherhood, love and peace. Any social sysi therefore, which abets and even legitimizes the inequi distribution of wealth, power and privileges stands anathema the God Yahweh. What seems important in religion are not festivals, not the temples, not even the Priesthood and observance Tituals, but “to do justice’. Through the prophet, Amos, this G Yahweh warned those who trivialized the religious faith into pu “pietism” and ritualism. “| hate, | despise your feasts, your celebrations. | take” delight in solemn assemblies. Take away from me the noise of Songs. | will not listen to the melody of your harp. Buf let justice down like an over-flowing stream.""” In the same manner, the prophet Micah, lamenting the @ emphasis on religious pageantry rather than the essentials of faith, said: “What does the Lord require of thee, but to do justices Jove mercy and walk humbly with thy God?” Amos, 5:21-24 (Old Testament).= Judaic faith, while it is a celebration of the Israelites om the ‘land of bondage”, is against all man-made which obstruct people's pilgrimage to the “Promised od’s kingdom of justice, compassion and love. 4. The Christian Faith © Christian faith is the summation of what Jesus of Nazareth ine. His was a life of total dedication and service to all, to the poor, the weak and the disinherited of society. In the Luke, Jesus proclaimed his mission: spirit of the Lord is upon me, because he has chosen me the good news to the poor. He has sent me to proclaim the captives and recovery of sight to the blind, to sef free the d, and to announce the year when the Lord will save his (Luke 4-18-19) € criterion of good membership in Christ's kingdom is found spel of St. Matthew (25:35-40). For Christ said, “/ was and you fed me, thirsty and you gave me drink. | was and you received me into your home; naked and you clothed prison and you visited me... | tell you, indeed. when you did one of the least important of these brethren of mine, you did if Jo be a Christian is not a matter of “churchiness’, nor is it a | of being “sanctimonious”, but a serious commitment to all especially to those who are poor, deprived and oppressed in eciety. Thus, the Christian faith is not mere orthodoxy but more orthopraxy’, an effort to “to renew the face of the earth" so it | be a better place for the Family of Man. This orthopraxis is a “a tial option" for the victims of social injustice. This option Es a radical questioning of unjust social order, a commitment to ict society, a search and struggle for a just and humane and world. “Christ's message signifies a criticism of oppressive power, of ly acquired wealth, of knowledge possessed only by an elite. led to his kingdom the poor and the despised. He denounced 3all privileges and inequality before the common fatherhood of God! (Liberation Theology, edited by Alberto Rosa). It appears that the Christian faith, as a continuation of # Judaic faith, has for its ultimate aim not only the liberation of from personal sins, but more importantly from social structures whic! serve as bases of man's exploitation and oppression by man. exodus event and the liberating praxis of Jesus “becomes | challenge for Christians to shed their apathetic attitude towa society and to venture on a path leading to justice and liberation fo the world, but rather try to be a Part of the process through which world is transformed. Their faith must be a protest against tramp human dignity, against the plunder of the vast majority of people ar open to liberating love, to the building of a new, just and fratern society... the kingdom of God. IV. Concluding Remarks lf we go by the foregoing discussion, it appears that religi less than a supernatural revelation, but more of a nat phenomenon. Religion was invented by man out of necessity. world whose forces or phenomena had always posed a threat existence, man was forced to havea psychological “crutch” to le: for support. The concept of god evolved out of his need. Wheth god was a reality apart from the feared forces, or just a creation human imagination, remains a highly controversial issue. For C empirical evidence, the belief in gods, and later on, in God,7 always waxed and waned throughout the ages. That religion has a social role beyond ritualism and pi proved by the fact that it has been used by different social gro classes in the furtherance of their cause. As shown earlier, with vested interest, use religion to preserve the status quo; who are deprived and feel oppressed use religion to over existing social system. Both groups — the ruling and the ruled the oppressors and oppressed — invoke the God of Peace, God of Justice, respectively, in their efforts to defend or to existing social order. 4us faiths, Buddhism, Judaism, Christianity, Islam, are f They all had been, as some of them still remain, #@ revolutionary movements for human emancipation. E as presented above, are not only focused on saving More importanily on the realization of @ new world brotherliness, love and compassion under the ‘God. Though the leaders of the Various religious faiths 0n the life of the spirit, they did not in any manner ore the material conditions without which the human Be left in total vacuity. Hence, all those noble prophets, , Jesus and Mohammed, Opposed social and political lalities, injustice and misery. It must have fio their minds that man must eat first in order to develop life to perfection. To Say, therefore, that a Buddhist, a ‘Christian or a Muslim must not struggle for his material © first, or must not fight for the equitable sharing of the eurces so all men could have the means with which to live and respect, is to miss the totalizing character of these jgious faiths. however, a sad commentary that these faiths had lost eir democratic and revolutionary character. Today, they institutionalized, dogmatized and ritualized. With their tion into rigid dogmas and monotonous rituals, these great Fave overtime become so privatized that their social and enaracter has been greatly eroded e Christian religion is a classic example. It may be recalled it was a Fevolutionary movement, if not an option, for the © poor and the weak. When it became the official religion of pire through the edict of Constantine in 325 AD., it slowly in to conspire “with the Principalities and powers of the world” In ion with the ruling classes, Christianity became an ideology ctioning crusades, wars of conquests and colonization. if mization is another name for plunder, exploitation and oppression, | Christianity, as the institutionalized form of the faith, cannot historical indictment. 75Suggested Readings Butt, Edwin, Types of Religious Philosophies, New York: Harper Brothers, 1951 Huxley, Julian, Religion Without Revelation, New York: Harper Brothers, 1957 Paterson, Robert Lee, An Introduction to the Philsophy of Religi New York: Henry Holt & Co., Inc., 1958 Review Questions 1. How does the author establish the claim that religion w born out of fear and ignorance? In what sense is reli said to be a mechanism for human survival? 2. What had led man to believe in spirits, ghosts, and gi Do these really exist on their own, or were they si created by man? 3. Why are the gods of teligion always thought to be human beings? Could it be true that it was man created the gods or God in his own image rather than! other way around? What can you say? 4. How was the concept of one God arrived at? What Politics to do with the rise of monotheism or of the one G concept? 5. In what way is the belief in the “God of Peace”, an id for social stability, while the “God of Justice” is rel: social change? How does the author explain contradictory role of religion in society? 6. The major religious faiths are said to be revol movements for the liberation of the lowly, the w poor of society. How valid is this claim? 76| the revolutionary character of (1) Buddhism, (2) (3) Christianity, and (4) Istam. the author say in the concluding remarks? Do with his contention that the major religious faiths, ly Christianity, have already lost their democratic jolutionary character? Why? 17