Commentary 24/09/23 Does religion open us to the Spirit?

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Does religion open us to the Spirit?

A new awareness is slowly making its presence felt — the sacredness of the human person

A member of a religious movement with tattoos of Hindu god Ram's name on his body looks on during an annual festival in Chhattisgarh on Jan. 20, 2022. (Photo: AFP)

Religions are perhaps one of the oldest social organizations of humankind, and all of them tend to encourage ritualism, the accumulation of rites and sacred performances in an attempt to “appease” the deity.

Akin to this is superstition which places an exaggerated — hence distorted — emphasis on certain places, persons and actions as having a benevolent or malevolent value.

Superstitions abound where ignorance is rife: feeding priests, avoiding the evil eye, fetishes about purity, astrological readings, vows, penances, curses, blessings, mechanical recitation of prayers and scriptural texts, etc.

True and false religion

All superstitions have the effect of bondage — they keep people anxious and fearful of displeasing God. By contrast, they care little whether they are kind to other human beings!

This is “oppressive religion,” or false religion at its worst.

True religion, “liberative religion” has the opposite effect. It frees the believer and opens her to the Spirit.

Liberative religion is marked by the  ”fruits of the Spirit” — generosity, openness, self-restraint, concern for others, forgiveness, peace of heart, and joy. True “openness to the Spirit” is not inward-looking but outgoing.

It promotes harmony and benevolence, not just within society, but within the whole universe. Where such “life in the Spirit”  abides, the believer already has the basis for sound ethical behavior.

Two current obstacles: Fundamentalism and communalism

It is important to stress spirituality as the true basis for ethical behavior because today various fundamentalist movements have arisen, and they demand total obedience to the “letter” of Scripture.

Fundamentalism is a reaction to many things — basically, it is an anxious reaction to changes in the modern world — and insists that security is only to be found in the “fundamentals” of the faith, laid down “once and for all” in Scripture.

All fundamentalists — be they Christian, Islamic, Jewish, Hindu, or Sikh — insist that only their view is correct and certain. As everyone else is wrong, there is no question of arguing with fundamentalists.

Usually, their certainties relate only to externals — no smoking or drinking alcohol; rigid sexual controls, and always upon women; and laying claim to sacred sites and shrines, as a divine birthplace, and so on.

Fundamentalism has nothing to say to the spirit of humanity.

Is anything worse than fundamentalism? Yes, when religion becomes a label of political manipulation and aggressive force. So it was in the days of the Crusades in medieval Europe, and during the “Wars of Religion” of the Reformation. So it is with Communalism in India today.

Communalism believes that religion constitutes the major determinant in society today, and that those who belong to different religions from the majority cannot exist with equality and justice within the same nation. Many communalists are religious fundamentalists. There is no room in their thinking for a plurality of views or dissent of opinion.

Communalism is “exploitative religion” at its worst, for it uses the vast attractive powers of ritual and belief for cynical purpose.

In a feudal society, it happens that one dominant religion would suppress the devotees of other faiths. But modern societies are different. They can only succeed if they are built upon respect and acceptance of the human person, irrespective of race, background or religion.

A new awareness

Human ethical behavior is essentially dynamic, for ethics is not a static science and yesterday’s values are not always held today. In ancient times, slavery was common and slaves had no rights. Today not only is slavery outlawed, but the practice of human rights has been extended to even migrants, prisoners and refugees.

Throughout history wars and battles were glorified as a proving ground for bravery and valor. Today in the shadow of nuclear catastrophe, we are beginning to see war and violence as immoral, and as an obsolete form of solving conflicts.

All this means that a new awareness is slowly making its presence felt — the sacredness of the human person. Hence every action that respects the human person and contributes to her dignity shares in the essence of what is right and good.

Some religious traditions would call this “love,” that is, the respect and care for all human beings, no matter how insignificant. Other traditions would call this “maitri” (fellowship) or “karuna” (compassion), extending this respect and care to all created reality, animals, birds and plants, and not just to human beings.

However, you define it, the practice of “noble thoughts, compassionate feelings and right action” takes us beyond the realm of religion as conventionally understood, and opens us to the Spirit, present and active in the universe, as well as in the mind and hearts of humankind.

*The views expressed in this article are those of the author and do not necessarily reflect the official editorial position of UCA News.