Religion as a dual character (Marxism and change)

Question 1

Marxism, religion and change

Answer 1

• Marxists often see religion as conservative ideology, but not always the case
• can be partly independent of economic base of society
• so religion can have a dual character - be a force of change and stability
• MARX isn’t entirely -ve about religion - is the heart of a heartless world, sees religion as capable of humanising a world made inhuman by exploitation, even if its just illusory

Question 2

Religion as a dual character

Answer 2

ENGELS

• although religion inhibits change by disguising inequality, can also challenge status quo/encourage social change eg religion sometimes preaches liberation from slavery
• although senior clergy usually support status quo, lower ranks within church hierarchy have often supported/inspired and organised popular protest

Question 3

Principle of hope

Answer 3

BLOCH - Religion has a dual character

• should see +ve/-ve influences on social change
• accepts religion often inhibits change, but can also inspire protest/rebelliion
• religion is expression of principle of hope - our dreams of a better life that contain images of utopia
• images of utopia deceive people with promises of rewards in heaven
• also helps people see what needs to be changed in the world
• religious beliefs may therefore create vision of better world
• if combine with effective political organisation/leadership –> social change

Question 4

Liberation theology 1

Answer 4

• movement emerged within the Cath church in Latin America at the end of 1960s, with a strong commitment to the poor and opposition to military dictatorships
• the factors that led to liberation theology were
  1. Deepening rural poverty and growth of urban slums throughout Latin America
  2. Human rights abuses following military takeovers eg torture and death squads murdering political opponents eg in Argentina, Brazil, Chile
  3. Growing commitment among Cath priests to an ideology that supported the poor and opposed violation of human rights

Question 5

Liberation theology 2

Answer 5

• unlike traditional Catholicism, this movement of Catholicism set out to change society
• eg priests helped poor to establish support groups, called base communities, and help workers and peasants to fight oppression under protection of church
• priests took lead in developing literacy programmes, educating poor about their situation, raising awareness and mobilising support

Question 6

Liberation theology 3

Answer 6

• during 1970s, priests often only authority figures who took side of the oppressed when dictatorships used murder squads and torture to hold on to power
• however, during 1980s, church’s official attitude changes -> Pope John Paul II condemned liberation theology on the grounds that it resembled Marxism, and instructed priests to concentrate on pastoral activities not political struggle

Question 7

Liberation theology 4

Answer 7

• since then, movements lost influence
• however, CASANOVA emphasises, it played an important part in resisting state terror and bringing about democracy
• although Catholicism in Latin America has since become more conservative, it continues to defend the democracy and human rights that were achieved in part by liberation theology`

Question 8

Liberation theology 5

Answer 8

• success —> led some Neo-Marxists to question the view that religion is always a conservative force
  eg. MADURO - believes religion can be a revolutionary force that brings about change
• in case of liberation theology, religious ideas radicalised the Cath clergy in defence of peasants and workers, making them see that serving the poor was part of their Christian duty
• similarly, LOWY, questions MARX, “religion always legitimises social inequality”

Question 9

The Pentecostal Challenge

Answer 9

• recent decades -> Lib theo has faced competition from Pentecostal churches (big in Latin America among the poor)
  LEHMANN compares them
  LIB THEO - offers option FOR the poor of community consciousness raising and campaigning for social change, led by ‘revolutionary priests and nuns in jeans/sandals’
  PENTECOSTALISM - offers option OF the poor for individuals to pull themselves out of poverty through own efforts, supported by congregation and led by church pastors, in suits, white shirts, black ties (uniformity respectable)
  So Lib Theo offers radical solution to poverty - collective improvement through political action in the public sphere, while Pentecostalism’s solution is conservative - - individual self improvement through private spheres of church/family