Common belief, though and similar places of worship can foster friendship and love among people. Religious people are filled with compassion and self service that are qualities separating them from animals. It helps in organizing the social structure of the society. Human being is a social animal and religion helps to achieve the objective by making them more interactive to the outside world.
Religious groups and communities around the world run campaigns aiming to eliminate social malpractices that are detrimental to the development of society. Churches, mosques and temples also govern the behavior of the people in an implicit manner. In modern world, the bitter reality of poverty is visible everywhere in big cities and towns.
Religion is crucial in bridging the gap between have and have nots by running numerous welfare programs. Free food and clothing are provided by the communities to the marginalized section of the society. Rich individuals donate for the social causes to help individuals fight the demon of poverty. Out of the hundreds, possibly thousands, of different faiths and religions, all of them provide an answer for how we got here, where we go when we die, and why we are here. Therefore, generally speaking religion gives humans purpose in life.
Common religious beliefs or faith also provide natural boundaries for communities to develop. People who live within the social confines of one specific belief tend to accept others who are in agreement and help each other out. Many faiths preach that serving and helping others regardless of their personal beliefs, is the right thing to do. In that way, religion or faith also promotes acts of selflessness, humanity, charity, and responsibility. One must first define the meaning of religion and whether it is something that fits in our lives.
A religion is a philosophy based on spiritual beliefs. It aims to dictate a canon that would help to heal the spiritual side of the individual and, eventually, it will permeate into the dynamics of life. This being said, a religion may only be important to those who a believe in that there is such a thing as spiritual needs, and b need some form of moral or emotional support to enhance their lives.
If you are one of those two types of persons, then practicing some form of religion may help you find ways to for example meditate, pray, practice your patience, strengthen your levels of tolerance to adversity, help you understand the nature of people.
Therefore, being that having a religion is a choice, perhaps it is a good choice for those who need to learn ways to understand their lives, and that of others. I think the third question is interesting to ponder.
I believe that if we have no religion, other ideologies will take the place of religion. We can look historically at states that have tried to ban religion, and in many of these cases a kind of non-theistic "state religion" took over, in which the head of state was revered and deified just like a god would be in a traditional religion. Also, many non religious people have strong attachments to on ideology or another environmentalism, secular humanism, objectivism, materialism, etc.
Ideologies help create community and give people a sense of purpose and order. I think that in the absence of religion, people will find other conceptual frameworks in which to ground their lives. I am glad that this is in the discussion section of this group! Through unity with the infinite the self is made majestic and triumphant.
Man considers himself the noblest work of God with whom he shall be united and his self thus becomes grand and luminous. Besides this, religion shapes domestic, economic and political institutions. Religion supports institutional pattern more explicitly. All the great religions of the world have attempted to regulate kinship relations, especially marriage and family.
Political institutions are often sanctioned by religion: Religious rites are performed on many occasions in relation to vital events and dominant interests: Religion is the central element in the life of civilisation. Religion has also performed some other services to humanity among which Sumner and Keller included the provision of work, the spread of education, the accumulation of capital and the creation of a leisure class. For thousands of years, religion has exerted a great influence over economic and political life.
Even today religion is called upon to support rulers, contacts and other legal procedures. In addition to positive functions of religion, there are some negative aspects of its social functions. Although religion is an integrative force, it may be disruptive for the society as a whole. The dysfunctions of religion are as follows. According to Thomas F. All protests and conflicts are not always negative.
Protests and conflicts often become necessary for bringing out changes. Some changes would certainly lead to positive reforms. By inhibiting protests and preventing changes religion may postpone reforms. Social values and norms emanate from religious faith. Some of the norms which lose their appropriateness under changed conditions may also be imposed by religion. Even today, traditional Muslims face religio-ethical problems concerning interest-taking.
Similar social conflict is evident in the case of birth control measures including abortion, in the Catholic world. Religion often makes its followers dependent on religious institutions and leaders. But it does not develop an ability in them to assume individual responsibility. For example, a good number of people in India prefer to take the advises of priests and religious leaders before starting some ventures.
But they do not take the suggestion of those who are competent in the field. In its course of development religion has supported and promoted evil practices such as cannibalism, slavery, untouchability, human and animal sacrifice etc.
As religion interprets misfortune and suffering in this world as manifestations of the supernatural order itself, it sanctifies the existing social structure. Religion preaches submission to the existing socio-economic condition and to fate. It is the opiate of the people. Religion is the source of many superstitions. These superstitions have caused harm to human being. Superstitions like evil spirits and ghosts cause diseases; poverty is the desire of the God etc. Religion results in inter-group conflicts by dividing people along religious lines.
It is deeply related with conflicts. Wars and battles have been fought in the name of religion. Sumner and Keller are of the opinion that religion often causes economic wastes. For example, investing huge sums of money on building temples, churches, mosques, etc. It leads to waste of human labour, energy and time.
Religion creates diversities among people. It creates a gap among them. In the name of God and religion, loot, plundering, mass killing, rape and other cruel and inhuman treatments have been meted out to people.
Religion has made people blind, dumb and deaf to the reality. They have faith without reasoning which is blind. On the contrary, it has often made people to become bigots and fanatics.
Bigotry and fanaticism have led to persecution, inhuman treatment and misery in the past. It preaches submission to the existing conditions and maintenance of status quo. Religion is not readily amenable to social change and progress. Religion has tried to prevent the scientists from discovering new facts. For example, it tried to suppress the doctrines of Darwin, Huxley and others.
By placing high premium on divine power religion has made people fatalistic. They think that all events in life is due to some divine power and hence due to fate. As a result, his power and potentiality is undermined. Thus, religion affects the creativity of man. Marx has strongly criticised religion. For Marx all that was fundamental in the science of society proceeded from the material and especially the economic sphere. For him therefore religion is, to be sure, superstition, but to stop at this point is to limit religion to merely abstract belief.
It leaves the impression that religion may be dislodged simply by new, rational belief. Merely changing beliefs is not enough. The transformation of an entire social order is required, for belief is deeply rooted in the social relations of men. But man is no abstract being, squatting outside the world.
Man is the world of man, the state, and society. This state, this society produce religion, a perverted world consciousness, because they are a perverted world. Religion is the compendium of that world, its encyclopedic, its enthusiasm, its moral sanction, its solemn completion, its universal ground for consolation and justification. It is the fantastic realization of the human essence because the human essence has no true reality.
Marx believed, like Luduig Feuerbach, that what man gives to God in the form of worship, he takes from himself. That is, man is persuaded through suffering or through false teaching to project what is his to a supernatural being.
But he was convinced, unlike Feuerbach, that what is fundamental is not religious forms — against which Feuerbach had urged revolt-but the economic forms of existence. But before religion can be abolished the conditions which nurture it must be done away with. Marx was an atheist as well as a great humanist. He had profound sympathy for all who look up to religion for salvation.
This is amply clear from his following observation: Change is the very essence of a living thing. A living religion must grow, must advance and must change. No form of religion is static. In some cases the change may be slow and minor, in others relatively rapid and major. Every religion claims its first principle supreme, original and eternal. Hence, there is also an element of censure for change. Broadly, there are three types of changes in religion: Contact with complex form of religion adds many new elements in the simple form of tribal religion.
For example, with the gradual spread of Vaishnavism in chhotanagpur, the Oraons tribe which lives in that region, began to reorganise traditional faith.
There are also examples of simplification of complex form of religion, specially of rituals and ceremonies. In the 19 century, Brahmo Samaj again tried to simplify the complex nature of Brahmanic Hinduism.
Mixing of more than one form has caused development of new religious organisation. The most excellent example is of Sophism. It has evolved from Persian, Zoroastrianism and Arab Islamism.
The history of the development of religion shows that as mankind moves from small isolated village towards large, complex, urban, industrialised society the character of influence of religion on man and his life changes.
In the earlier phases of religion the primary needs of mankind, those concerned with the necessities of life, played a dominant part. As religious explanation of the universe is gradually substituted by rational scientific explanations and various group activities such as politics, education, art and music have been increasingly transferred from ecclesiastical to civil and other non-religious agencies, the conception of God as a power over man and his society loses its importance.
This movement is sometimes referred to as secularisation. Thus secularisation as Bryan Wilson has defined, refers to the process in which religious thinking, practice and institutions lose social significance.
In Europe, secularisation is held to be the outcome of the social changes brought about by urban, industrial society. It means that religious beliefs and practices have tended to decline in modern urban, industrial societies, particularly among the working class in Western societies. Religion in Western societies has tended to place less emphasis on dogma and more on social values.
It has tried to reconcile its doctrine with scientific knowledge. As Barnes has pointed out religion adapted to our changed conditions of life is worth preserving and it must seek to organise. The masses and guide their activities for the benefit of the society rather than for the purpose of pleasing the God. Secularism as an ideology has emerged from the dialectic of modern science and Protestantism, not from simple repudiation of religion and the rise of rationalism.
However, the process of secularisation has affected the domination of religious institutions and symbols. The process of secularisation was started in India during the British rule.
- Abortion and the Importance of Religion There is a negative relationship between support for abortion and the importance of religion, while controlling party affiliation. Among males, there is a negative relationship between support for abortion and the importance of religion.
Man sometimes confronts some such situations in life which he is not able to understand. He expresses his curiosities to others about the same and concedes his utter helplessness in the matter. It is difficult to say how religion has come to the modern form. It may be said that on the basis of his [ ].
An essay or paper on The Importance of Religion. Religion is the one element of life that has connected the races and societies of the world for hundreds of years. It has given meaning to lives that may seem otherwise hopeless. Religion has provided for a universal language and culture among those who believe in a higher power. The spirit or be. Importance of religion Although the number of atheists is increasing at a ferocious pace, religion continues to hold sway among a large section of population. Modern rationalistic people might scoff at the idea of being too religious as it is often equated with narrow mindedness.
Essay on Religion: Meaning, Nature, Role and other details ( Words) Here is your essay on religion, it’s meaning, nature, role and other details! Religion is an almost universal institution in human society. Religion plays an important part in crystallising, symbolising and reinforcing common values and norms. It thus provides. Religion is an important means through which many people form an identity within their society. However of greater importance to understanding why religion is important to people is understanding that religion provides a powerful mechanism for anxiety relief.