Religious Issues Exam Questions - Assignment Example

1. What do you think Theodor Adorno might have meant by his comment that the enlightenment is totalitariam? you are not concerned to look Adornos ideas per se but to this what he might have raised as an objection to the enlightenment and its role on modernity and religion question In simple terms, enlightenment means understanding, but some gives a deeper description of the word. As described in the New World Encyclopedia, enlightenment has a religious connotation such as spiritual awakening and secular or intellectual awakening. It also takes different meaning in religious traditions such as Budhism. But to Adorno, enlightenment means the idea of progress, liberating the people from the constraints of medieval feudalism of the eighteenth century and extending it from the liberation from myths and fantasies. Adorno has redefined enlightenment and extended its meaning to a universal principle that guided the development of human civilization. In so doing, he realized that enlightenment also led the people to dominate and use nature for themselves. In the process, enlightenment brought about transformation and suppression of other elements that existed in nature that consequently led to self-destruction as shown by the totalitarianism examples during the madness of Nazism and Stalin. Totalitarian here is taken as an abstract word that I define as restriction, and imposed power that is critical of the system of the form of government of a totalitarian power. I believe that what Adorno exemplifies in his theory as “a process of categorical thought in modern society, by which everything becomes an example of an abstract, and thus nothing individual in its actual uniqueness is allowed to exist”. Adorno believes that reason has been entangled with domination and suffering. I take this to mean that it is likened to a totalitarian system wherein, people although living in modern society have no control of its environment and everything has to conform to the outside world. Under this context, let me describe totalitarianism as a form of society largely responsible for influencing its citizens with a self-centered ideology. Man, according to Adorno has been liberated from myth, and enlightenment and understanding today comes from scientific reasoning which he thinks is the same as from myth. I believe this should not be the case because myth has no foundations of truth, and belief has only been passed by traditions so much so that it is accepted as near truth; but scientific researches are based on truth that is more reliable than myths. On this basis, Adorno created a view point that morality is being stuck within its powerless objective, in a world that values only recognizable facts, and morality becomes a mere prejudice of individual subjectivity. It is hard to discern what morality signifies to Adorno and why it has become powerless. But my understanding of morality is the codes of conduct put forward by a society or by a religion. In a sense, there is some truth to his assumptions because codes of conduct, particularly in a religion is based on tradition and culture that limits free expression of people and does really free the people. Talking about culture of the people, Adorno has been known for being critique of the entertainment industry of modern society because to him “it is just a mechanical, formulaic, and dominating as the workplace. His arguments show that the humans in modern society have been programmed between work and leisure, and they are merely changing to another piece of the machine – from producer to consumer. His rationalization is under this mantle of ideology, man is not free to create his own desires and they cannot really become free individuals that can create its own society. 2. Does God Matter in the present world, especially since God has been associated with oppressive ideas such as sexual repression, racism, and androcentrism/anthropocentrism? This question is taken in the context of sociological perspectives that encourages us to examine aspects of social environment in ways that delve beneath the surface. This being so, when we look beyond the outer appearances of our social world, we encounter the presence of God under the new levels of reality. In essence, it is explained as a sociological imagination and the ability to see our private experiences and personal difficulties as entwined with the structural arrangements of our society and the times in which we live (Hughes & Zadem). I refer this matter then in the Bible, wherein if we look deeply into the issue, God has no qualms about sexuality, racism and anthropocentrism because He created man as sexual beings, male and female and after His image (Genesis 5:2). God also gave us the beautiful Song of Solomon, wherein three times He equates His love with sexuality, though granted it is only one aspect of Gods love: Song 2:7, 3:5, and 8:4. Also noteworthy is Rev. 4:11 "Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created." Note the Word says "all things." The wise will not try to defy God and disprove the obvious by substituting legislated ignorance for informed discretion. Following these attacks of sexual repression, racism and anthropocentrism, let me take the explanations to the teachings of the Church wherein the transitions of several Popes in hierarchy proved that God matters in the present world. In particular, the Church teachings today dwell not only in the spiritual sphere, but also pray for the solidarity of the economic situation of the world. The teachings of the Church according to the research of Mariapa, that the Church mission of salvation of man takes into account man’s material needs as well as his intellectual, moral, spiritual and religious life. As noted, in the reigns of the Pope, they always concerned themselves in the “Economics as if God matters” that addresses social problems and the economy and works continuously on the matter. Taken from the works of Mariapa, the details of works of the Popes of Catholic Church are briefly narrated. Leo XII in 1891 was concerned with the working class, as he rejected the socialist remedy and upheld the right to private property; Pope Pius XII who succeeded Leo XII after forty year, instituted three principles on which reconstruction of social order was based: the subsidiarity, occupational organization and social justice and social charity in the conduct of economic affairs; John Paul XII addressed economic order. This only goes to show that God works in transition and that He matters in our world today. Today, the Church’s advices and protests are still heard by people and the states so much so that sometimes protests and concerns are taken to rallies and on the streets to be heard. 3. What is the future of religion in the second modernity or postmodern world? Religion embraces all faith; it does not necessarily points to Christianity but evolves other denominations as well. When we talk of religion, we are always taken in the context of history, of creation, but what is the meaning of religion in modernity? Today, we have divisions of religion: the Buddhism, Christianity, Hinduism, Islam, and Judaism. Some studies suggest that Religion is already taking a backseat in the modern times and turning to be more secularized. Secularization has been defined as the people “falling off of religious belief and practice, in people turning away from God no longer to Church” (Mullen, Lincoln, 2010). Schroeder (2009) upholds this trend as he reported that the Bible is increasingly becoming unpopular in many parts of the Western world. This is a sad report of an indication of the future of religion that shows a growing hostility to God and to the Bible. But I do not believe that there will be an end to religion and everybody will succumb to secularization, that people will replace religion with scientific belief. Talks about religion’s decline have around for a long time, but religion still has become an influential factor in the lives of people around the globe although forms of worship may change. But as I look around, there are nagging evidences showing that a lot of people have decreased their interest in religion and are now more focused on their day to day living. More so, people become secular in their beliefs because of lack of manifestations or evidences of the supernatural being’s presence in the economy, government, science, medicine and other factors of our day to day encounters. Thus, in some research studies, God is no longer a motivating factor in making money or investing money, in making political decisions to support needy or to use military force, or in making medical research to cure diseases. Perhaps the best evidence of decline in religion is the low Church attendance. For example, Victor cited the extremely low church attendance in France wherein babies are rarely baptized and discussions about religion are rarely carried in media (Victor, Jeffrey, 1996) As a form of suggestion in knowing the future of religion, a context of study in the way of research is suggested. Questions like what trends will influence how people across the spectrum of faiths worship and practice; what are the challenges and opportunities that will confront faith leaders; what are the controversial issues; will cooperation or conflict between religions are dominant in the years ahead, or what reform movements will shape the future of the belief. Research in business gives us answers to external environment, and I think research along this line will give the same insights on how people really feel about their religion. 4. What will be the basis for inter-religious dialogue in the future, or is it even possible? Adherence of one’s faith or religion most often creates division and repeatedly makes inter-religious dialogue difficult. One denomination would talk about inclusivity of God’s salvation while the others claim the same way in their own fashion. Our culture dictates attachment to a religion that aligns our faith, values and beliefs along with its teachings. In the presence of denominations that professes the same ideology, sometimes; conflict of beliefs arises that often questions our own interest. It is therefore inappropriate for one faith to openly criticize the other as part of proselytizing or conversion. Dialogue is possible under the aegis of Inter-Faith Conferences, under which, rules are set to respect the religious principle of pluralism as the foundation of society, and to foster inter group understanding and cooperation. To simplify inter-dialogues, the 10 rules developed by Leonard Swidler are posted: The primary purpose of dialogue is to change and grow in the perception and understanding of reality and to act accordingly. Inter-religious dialogue must be two-sided, within each religious community and between religious communities. Each should share their insights and experiences so that the community will learn and change, moving forward to a more perspective insight of reality Each participant must come to the dialogue with sincerity and honesty. In inter-religious dialogue, we should not compare our practice with our partner’s practice, but rather our ideals with our partner’s ideals. Each participant must define her or himself. Each participant must come to the dialogue with no hard-and-fast assumptions as to where the points of disagreement are. Dialogue can take place only between equals, or par cum pari as Vatican II put it.  Both must come to learn from each other Dialogue can take place only on the basis of mutual trust.  Persons entering into interreligious dialogue must be at least minimally self-critical of both themselves and their own religious traditions Each participant eventually must attempt to experience the partner’s religion “from within;” for a religion is not merely something of the head, but also of the spirit, heart, and “whole being,” individual and communal.  Source: Lawrence, P. Inter-faith dialogues really happen, as shown in the Buddhist-Muslim Dialogue in Ladakh 2010 wherein participants in the said conference began a sustaining dialogue that that led to the embrace of a Buddhist-Muslim dialogue. Between these two faiths, the perspective of “dialogue of life; dialogue of life in general, the need for dialogue of life, the effects of dialogue of life, and the importance of dialogue of life in community and nation building, with particular emphasis on selected West African and Nations” (Samwini, 2011). In another instance, report of inter-faith dialogue was brought to the pulpit in the context of a pluralist model wherein the approach to preaching is hospitable and respectful of other religious tradition, and avoided any trace of superiority. According to Yarbrough (2011) the pluralist preaching model is an emerging form of evangelization in gospel and proclaimed in conversation with the wisdom and insights of many world religious tradition and that it is presented as a spiritual imperative for 21st Century Christian formation. Avenues for inter-faith dialogues are far and wide and everything will depend on the cooperation of each denomination, after all, everyone seeks peace and unity. w.c. 526 References Clency, Mariapa, Economics as if God Matters. Catholic Culture org. http://www.catholicculture.org/culture/library/view.cfm?recnum=494 Enlightenment. Definition. Viewed 01 May 2011 http://www.newworldencyclopedia.org/entry/Enlightenment Hughes, Michael & Zanden, James, W. Developing a sociological consciousness. Viewed 01 May 2011 http://www.scribd.com/doc/185288/The-Sociological-Perspective Lawrence, Peter. Inter-religious dialogue. Viewed 01 April 2011 http://www.wellesley.edu/rellife/transformation/guide/Interreligious%20Dialogue.html Mullen, Lincoln. 02 Ocrober 2010. “What is secularization, Taylor’s definition”. Religion in America. Viewed 01 May 2011http://religioninamerica.org/2010/10/02/what-is-secularization-charles-taylors-definition/ Samwini, Nathan Iddrisu, 2011. “The Need for and Importance of Dialogue of Life in Community Building: The Case of Selected West African Nations,” http://irdialogue.org/journal/the-need-for-and-importance-of-dialogue-of-life-in-community-building-the-case-of-selected-west-african-nations-by-nathan-iddrisu-samwini/ Schoreder, John Ross. Does God Matter to You? A commentary Good News magazine Senior Writer, United Kingdom. Viewed 01 May 2011 http://www.ucg.org/commentary/matter.htm Victor, Jeffrey June, 1996. Forecasting the future of religion: the next 50 years. http://findarticles.com/p/articles/mi_m1374/is_n3_v56/ai_18292693/?tag=mantle_skin;content Yarbrough, Denise. 30 April 2011. “Interfaith Dialogue in the Pulpit, Proclaiming an Emerging Gospel: a 21st Century Imperative”. Inter-religious Dialogue. http://irdialogue.org/journal/interfaith-dialogue-in-the-pulpit%e2%80%94proclaiming-an-emerging-gospel-a-21st-century-imperative-by-denise-yarbrough/ Read More