It is contentious and perhaps futile to define Religion, at least from someone on the outside.
Given my humble expertise, it would be
wiser to allow the expert to set our minds right on this before we begin. For
the willing, take five to properly inculcate yourself with the brilliant
article by the guest author, our expert on theology.
What is religion?
The first important distinction that must be made is between
1) the claim for the existence of ‘God’ (which includes not
only postulations of divine entities, but wider metaphysical claims in general)
and 2) the existence of religion. Religion in its strictest sense refers to the
sociological phenomenon of the institution
of religion - the entire system of symbols, rituals and faith-based worldview
of a belief, as well as a doctrine uniting a moral community under its creed.
This God/Religion distinction is a crucial one, since
contrary to common association, the two are not
analogous. Whether or not one believes the former (God) exists, the latter
(religion) most certainly does, and has had an undisputedly significant
socio-political presence in the world for a substantial proportion of civilized
history.
Indeed, one needs make only a simple observation to
recognize the difference; there are examples of religions with many gods (which
for our purposes we shall refer to as deities or supernatural entities),
religions with only one, and even religions with none at all.
Given this alone, it would stand to reason that postulating
a supernatural being is not
sufficient as a theoretical or practical requisite for a religion in its
essential form. Yet the postulation of a divine entity is but a doctrinal
aspect of religious belief; that is to say, merely a part of the larger
teachings of a particular faith. Different faiths make truth claims of their
own, which oftentimes appear peculiarly suited to the needs of their own
societies (this is more evident in pre-modern societies which lack the
explanatory capabilities of the empirical mode of thought) But since the exact
content of different religious teachings tend to be contradictory, and
religions do not share overarching doctrines in either particular or even
general respects, it is also reasonable to conclude that it is not in the
content of the respective doctrine alone that religion as a general phenomenon
– across societies - is truly conceived, but that the nature of it may be
located in someplace else indeed.
It is thus erroneous and exceedingly simplistic (although it
has too often been, and continues to be, the case) to equate religion directly
with the existence of God or with the numerous details of religious doctrine.
Yet it continues to be necessary to point this out, since both proponents for
religion (and even some reactionaries against it) can be somewhat myopic in
their handling of the subject in debate, as has been mentioned above. Even if
the case may be made against the scientific validity of religious truth-claims
(the basis on which the ‘New atheists’ often launch their arguments of negation
from), attacking religion in this manner nevertheless demonstrates, at best,
doctrinal fallacies of religious texts and fails to acknowledge other
subtleties and mechanisms in what is essentially a complex social institution.
What then is it? What is this phenomenon known as religion?
Having exhausted the validity of varied
doctrine in explaining the
development of what is essentially a universal
social construct (glaring hint here) the next logical step is
to examine its social implications; its function in society.
Shi Han, Chee
For the patient and inquisitive, you
would have developed some thoughts after perusing the short article
from above.
The ability to enlighten, such is the
strength of a logical and succinct writer. Shi Han has always been a confidant
of mine, one whom I share countless ramblings on the 'harder' issues of life,
the post-materialist.
Each conversation I have with him is
akin to teaching the caveman to use a flint and start fire. (that I am the
caveperson of course)
A sociologist by training, his article
aptly brings to light the intricate interaction between the society and its
Religious Institutions.
To be more careful here, I shall tread
on clear articulations on the figure of speech, lest I risk sparking off more contentions.
For me, the religious institution holds
together those of similar faith. I bring forth the famous quote by Karl Marx:
Religion as the Opiate of the Masses
I bring your attention to the word
‘Masses’. As Shi Han very clearly pointed out, it is not just the form, symbols
or teachings, but more importantly the fellowship, the following.
A Messiah is only so because we made
him/her so. We, the followers of this same belief, the same message and the
same yearnings, all gather in the same setting and spread the Good word that we
honestly believe in.
We create this intangible authority that
provides solace in the respective milieus that we live in.
To say that Catholicism is hedonistic is
to claim that Protestantism is Ascetic, both of which cast this overtly
sweeping veneer over their profound teachings.
Though neither human behavior can be
said as a culmination of the human’s respective faith, we can most certainly
accord that to the particular epoch that we hail from.
That our most innate primal behavior, to
band together and form a collective, because as cliché as it is, No man is an
Island. This is how we include and exclude, how we create the Haves and Have
not’s.
It is a beautiful and enlightening
epiphany to realize that we are all vulnerable to ridicule and that ultimately,
we all put our faith in something that holds ‘true’ over the test of time.
There seems to also be a proportional
and direct relationship between our faith and our depravity. Pathetic yes, but
we are all Human, All too Human –
Nietzsche.
I forget when I indulge, I endear when I
am without.
You and I, we are always on the lookout
for an insertion, a chance to be within, not without. We sing songs (hymns) or
chant sutras, engage in similar activities to create the collective
effervescence; that sense of belonging to a bigger entity, that you are not
alone.
After we are bound to a collective, we
are obliged to observe the traditions.
Now, in bureaucratic terms they call it
the Law. The former risks expulsion and exile, the latter risks incarceration.
Both of which subject the deviants to physical distance from the ‘innocent’
public. (note the dual meaning behind the word innocent)
Do you want to be kept informed, or be
left untouched and live life the way you imagine it to be?
The system always protects the masses
from the radical. Though there are grey areas to which we can call someone
radical, I most certainly insist that there are absolute red lines that we
demarcate on certain behavior.
This has been an awfully long read by
now, so before I end, thank you for having this patience to bear with me
through this evocative post.