Topic 2: religion and social change

• Religion as a conservative force

  Religion can be seen as a conservative force in two senses

  1. It’s often seen as conservative in the sense of being traditional, defending traditional customs, institutions, moral views, roles etc in other words it uphold traditional beliefs about how society should be organised
  2. It’s conservative because it functions to conserve or preserve things as they are. It’s stabilises society and maintains the status quo.
• Religious beliefs

  Most religions have traditional conservative beliefs about moral issues and many of them oppose change that would allow individuals more freedom in personal and sexual matters e.g. Catholic Church for bids divorce abortion and opposes gay marriage condemning homosexual behaviour

  • Most religions uphold family values and favour, patriarchal domestic division of labour e.g. traditional marriage ceremony of the church of England dating from 1602 the bride vows to love, honour and Abbey but the groom is only required to love and honour
• religious functions


  Its functions are to preserve things the way they are and maintain the status quo

  • Functionalist, Marxist and feminist all agree that religion contributes to social stability but have different perspectives
  • Religion and consensus, functionless religion as a conservative force as it maintains social stability and prevents social disintegration e.g. promotes social solidarity creating value consensus reducing likelihood of societies collapse through individuals pursuing their own self interest at the expense of others
• Religious functions

  Religion and capitalism, marx sees religion as a conservative ideology that prevents social change by legitimising distinguishing exploitation, inequality creating false consciousness in wc and prevent revolution maintaining the stability of capitalism

  • religion and patriarchy, feminist religion as a conservative force as it acts as an ideology that legitimates patriarchal power and maintains women subordination in the family and wider society
• Weber, religion as a force for change- Calvinist beliefs


  Predestination-God had predetermined which souls would be saved ‘ the elect’ and which would not before birth, individuals couldn’t change this eg Lutheran protestants believe this
• weber: religion as a force for change-Calvinist beliefs


  Divine transcendence- Gods so far above the world and much greater than everyone, that human couldnt possibly claim to know his will (other than whars revealed in Bible) including the church leaving Calvinists feeling unprecedented inner loneliness combined with the doctrine of predestination creates what weber calls salvation panic in the Calvinist they don’t know if theyve been chosen to be saved and cant do anything to change it

  • Asceticism- refers to abstinence, self discipline and self denial. lead a simple life like Jesus
• weber: religion as a force for change-Calvinist beliefs

  The idea of a vocational calling-before Calvinism the idea of a religious vocation (calling to God) announcing every day life to join a convent or monastery. Weber calls this otherworldly asceticism

  • By contrast, Calvinism introduces the idea of worldly asceticism , the only thing Calvinist new of God God planned for humans came from the Bible which said they were put on a glorify God’s name by our work,
  • thus Calvinist idea of a calling allocation meant constant methodical work in an occupation, not a monastery, but Work was a duty
• Weber: religion as a force for change- Calvinist beliefs


  The idea of a vocation or calling-Due to the duty of work, Calvinist lead an ascetic lifestyle shunning all luxury, worked long hours and were self disciplined, ’ idleness is a sin’ as the Calvinist Benjamin Franklin said

  • Calvin is work hard and asceticism had two consequences:
  • The wealth performed a psychological function as it allowed them to cope with salvation panic as they grew wealthy. They took it as a sign of God‘s favour and their salvation which was contrary to their original doctrine that God will was unknowable
• weber: religion as a force for change-Calvinist beliefs


  The idea of a vocation or calling-

  • They were driven by Work and didn’t spend it meaning they reinvested it into business which grew and prospered producing more profit to reinvest
  • In webers view this is the spirit of modern capitalism where the object is simply the Acquisition of more and more money as an end in itself
  • Calvinism brought about capitalism as we now know it
• Webber- the protestant ethic, the spirit of capitalism and social change


  Religion – protestant religion Calvinism was one of the catalyst for capitalism in the 16th and 17th century we believed cow Calvinism helped bring about social change (emerge of capitalism)

  • many past societies had capitalism in the sense of greed for wealth spent on luxury consumption
  • modern capitalisms unique, it based on systematic, efficient rational pursuit of profit for its own sake rather than consumption
  • he calls this the spirit of capitalism which has effective affinity/unconscious similarity to Calvinisim
• Weber: religion as a force for change- Hinduism and confucianism


  Webber notes there have been other societies have had a higher level of economic development than northern Europe had in the 16th and 17th centuries but that still failed to develop modern capitalism

  • In China and India, they were way more advanced than Europe but capitalism didn’t takeoff there. He argues that the failure of capitalism takeoff there was due to the lack of religious belief system like that of Calvinism would’ve spread its development
• Weber: religion as a force for change – Hinduism and confucianism


  Therefore in ancient India Hinduism was ascetic religion, like Calvinism, favouring renunciation of the material world and towards the spiritual world

  • In ancient China Confucianism discourage growth of rational capitalism but for different reasons, confucianism was a this worldly religion directing its followers towards the material world, but unlike Calvinism it’s not ascetic
  • Both Hinduism and confucianism lacked the drive to accumulate wealth that’s necessary for modern capitalism
• Criticisms of weber

  Capitalism didn’t develop in every country where there were Calvinists e.g. Scotland had a large Calvinist population but it was slow to develop capitalism

  • webinarians as Marshall point out that Scotland lacked other factors necessary for development, e.g. investment in capital and skilled labour
  • Marxist argue that whether overestimated the role of religious ideas and underestimated the role of economic factors already prevalent before Calvinism e.g. slavery
• Criticisms of Weber

  Kautsky suggested capitalism predated Calvinism mc capitalist were attracted to it because it offered convenient justification for the pursuit of economic interests. The protestant religion was an ideology used to legitimate capitalist interests.

  • R.H tawney argues technological change not religious ideas caused the birth of capitalism. It was only after capitalism was established that the mc adopted Calvinist beliefs to legitimate their pursuit of economic gain
• Religion and social protest- american civil rights movement

  Bruce- describes the struggle of the black civil rights movement of the 50s and sixties to end racial segregation in America as an example of religiously motivated social change

  • Black people would denied legal and political rights in many southern states where segregation was enforced preventing them from using the same amenities
  • Civil rights movement began in 1955 when parks refuse to sit at the back of the bus
  • Campaigning involved direct action, marches, boycott, demonstrations and in 1964 segregation was outlawed
• Religion and social protest-the American civil rights movement

  Bruce describes the black clergy as the backbone of the movement, led by Martin Luther King. They played a decisive role giving support and moral legitimacy to civil right activist.

  • The church is provided meeting places and sanctuary from the threat of white violence and ritual such as prayer meetings and him singings were a source of unity in the face of oppression
  • He argued the black clergy were able to shame white people into changing the law by appealing to their shared Christian values of quality
• Religion and social protest – the American civil rights movement


  He sees religion in this context as an ideological resource, it provided beliefs and practices that protesters could draw on motivation and support

  • He identified several ways in which religious organisations are well equipped to support protest and contribute social change:
  • Taking the moral high ground- black clergy pointed out the hypocrisy the white clergy who preached Love Thy Neighbor but supported racial segregation
• Religion and social process – the American civil rights movement

  Channelling dissent- religion provides channels to express political dissent e.g. funeral of Martin Luther King King was a rallying point for the civil rights cause

  • Acting as an honest broker-church is can provide a contact for negotiating change because they are often respected by both sides in a conflict and seeing as standing above mere politics
  • Mobilising public opinion-black churches in the south successfully campaign for support across the whole of America
• Religion and social protest – the American civil rights movement

  Sees the civil rights movement as an example of religion becoming involved in the secular struggle and helping to bring about change

  • The movement achieved its aim because it shared the same values as wide as society and those in power
  • About change by shaming those empower to put into practice the principal of the quality in bodied in America the American constitution that all men and women are born equal
• Religion and social protest-the new Christian right


  The new Christian right is a politically and morally conservative protestant fundamentalist movement

  • It has gained prominence since the 1960s because of its opposition to the liberalising of American society
  • the aim of the Christian right seek to take America back to God and make abortion, homosexuality, gay marriage and divorce illegal
  • The new Christian right believes strongly in the traditional family and traditional gender roles campaigning for the teaching of creationism (the Bible account for creation is literally true)
• Religion and social protest- the new Christian right


  They make effective use of media and networking notably televangelism

  • Right wing Christian pressure groups have also become the focus for political campaigning for strengthening links with the Republican party
  • However, the new Christian right has become largely unsuccessful in achieving its aim. Bruce suggests these reasons:
  • Campaigners find it very difficult to cooperate with people from other religions even when campaigning on the same issue such as abortion
• Religion and social protest- the new Christian white


  Bruce- argues the new Christian is unsuccessful in achieving its aims as it lacks widespread support and has met with strong opposition from groups who stand for freedom and choice

  • It’s attempt to impose protestant fundamentalist morality on others has failed because of the liberal and democratic values of most of American society which include a belief in the separation of church and state very few American support the idea of theocracy
• Marxism, religion and change

  Marxist recognise that ideas including religious ideas can have relative autonomy, that is they can be partly independent of the economic basic society as a result religion can have a dual character and can sometimes be a force change as well as stability

  • Marks doesn’t see religion entirely negatively he calls it the heart of the heart as well, he sees it as capable of humanising a world made inhumane by exploitation
• Marxism religion and change


  engles argues religion has a dual character, he argues although religion in habits change by discussing inequality it also challenges the status quo and encourages social change, e.g. religion preacher liberation from slavery
• Marxism, religion and change- Ernst Bloch principal of Hope


  Sees religion is having a dual character, he argues for a view of religion that recognise both its positive and negative influence on social change

  • He accepts that religion often inhibits change, but he emphasised that it can inspire protest and rebellion
  • He sees religion as the principle of hope, religion creates a vision of a better world and how this can be achieved with political organisation leading social change
• Marxism, religion and change- liberation theology


  Movement that emerged within the Catholic Church in Latin America at the end of the 1960s with a strong commitment to the poor and the opposition to the military dictatorship of the time

  • Liberation theology was a major change of direction for the Catholic Church in Latin America, for centuries it had been extremely conservative institution encouraging fatalistic acceptance of poverty and supporting wealthy elite and military dictatorship
• Marxism, religion and change – liberation theology

  The factors that led to liberation theology were

  • Rural poverty and the growth of urban slum throughout Latin America
  • Human rights abuses following military takeovers such as torture and death squad murdering political opponents for example in Argentina, Brazil and Chile
  • The growing commitment amongst Catholic priests to an ideology that supported the poor and opposed violations of human rights
• Marxism religion and change- liberation theology

  Unlike traditional Catholicism, which supported the status quo liberation theology set out to change society, priests help the port to establish support groups and help workers and peasants fight oppression under the protection of the church

  • during the 1970s priest were the only authority figures who took the side of the oppressed when the dictatorship use murder Squad and torture to hold onto power
• Marxism, religion and change- liberation theology

  However During the 1980s the churches official attitude changed Pope John Paul II condemned liberation theology on the grounds that it resembled Marxism and instructed priests to concentrate on pastoral act activities, not political struggle

  • Since then the movement has lost influence however as Casanova emphasise it played an important part in resisting state terror and bringing about democracy
  • The success of liberation theology has led some Neo Marxist to question the view that religion is always a conservative force
• Marxism, religion and change- liberation theology (religion as a revolutionary force)

  Otto Maduro believes religion can be a revolutionary force that brings about change. In the case of liberation theology, religious ideas radicalised the Catholic clergy in defence of peasants and workers making them see that serving the pool was part of their Christian duty

  • However, other Marxist disagree, liberation theology may have helped to bring about democracy be did not threaten the stability of capitalism
• Marxism, religion and change: liberation theology- the Pentecostal challenge


  Liberation theology, his face competition from Pentecoastal Church, which have made big in roads in Latin America amongst the poor. Lehmann compares the two.

  • Liberation theology offered an option for the poor community consciousness, raising and campaigning for social change led by revolution reprise and nuns in their genes and sandals
  • Pentecostalism of an option for the poor for individuals to pull themselves out of poverty through their own efforts supported by their congregation and led by the church pastors
• Marxism, religion and change: liberation theology- the Pentecoastal challenge


  Comparing liberation theology and Pentecostalism

  liberation theology offers a radical solution to poverty collective improvement through political action in the public while Pentecostalism solution is a conservative individual self-improvement through the private sphere of family and the church
• Marxism, religion and change: millenarian movements


  As religion raises the hope of a better world in the afterlife it also creates a desire to change things here and now e.g. to bring about the kingdom of God on earth, millenarian movements are an important example of this desire

  • They take their name from the word millennium meaning 1000 years, in Christian theology this refers to the idea that Christ will come into the world for a second time and role for 1000 years before the day of judgement and the end of the world
• Marxism, religion and change: military movements

  worsley argues such movements expect the total and imminent transformation of this world by supernatural means this will create heaven and earth a life free from pain death sin corruption, and imperfection. The transformation will be collective- the group will be saved not just individuals

  • millenarian movements appealed to the poor as they promise an immediate improvement and arise from colonial situations
• Marxism, religion and change: millenarian movements


  European colonialism led to economic exploitation and cultural and religious domination E.g. through the Christian missionaries and their schools

  • At the same time it shattered the traditional tribal social structures and cultures of the colonised people, local leaders and local gods lose power incredibility when their people are forced to work for colonists who live in luxury
• Marxism, religion and change: millenarian movements

  Worsley studied millenarian movements in Melanesia known as cargo cults, the islanders felt wrongly deprived when cargo arrived in the island for colonists. A series of cargo cults spraying up in the 19th and 20th century asserting that the cargo was meant for the islanders but had been diverted by the colonist for themselves, and this unjust social order was about to be overturned, these movements led to widespread Unrest and threatened colonial rule
• Marxism, religion and change: religion and hegemony

  Gramsci‘s interested in how the rc maintain their control overseas society through the use of ideas

  • used the term hegemony to refer to the way that the rc use ideas such as religion to maintain control
  • Hegemony= ideological domination or leadership of society, when hegemony is a established the ruling class can rely on popular consent to their rule so there is less need for coercion
  • e.g. in the 1920s and 30s the immense conservative ideological power of the Catholic Church in helping wind support from Mussolini’s fascist regime
• Marxism, religion and change: religion and hegemony

  However hegemony is never guaranteed it’s always possible for the working class to develop an alternative vision of house society should be organised (counter-hegemony)

  • Like engles, Gramsci sees religion as having a dual character he notes in some circumstances it can challenge as well as support the Rc
  • The popular forms of religion can help Work as see through Rc hegemony by offering a vision for a better farer world
  • Some clergy may act as organic intellectual that help working class see the situation they are in and support wc
• Marxism, religion and change: religion and hegemony- religion and class conflict


  Billings applies Gramscis ideas, in a case study comparing class struggle into communities, one of coal miners and the other textile workers in Kentucky during the 1920s and 30s

  • Both were working class Evangelical protestants but the miners were much more militant struggling for recognition of their union better conditions while the textile workers accepted the status quo
  • Following Gramsci, Billings argues the differences in levels of militancy can be understood in terms of hegemony and the role of religion
• Marxism, religion and change: religion and hegemony- religion and class conflict

  Billings identifies three ways in which religion either supported or challenged the employers hegemony

  • Leadership-the miners benefited from leadership of organic intellectuals many of them lay preacher who were themselves minors and trade union activists. These clergy helped to convert minus to the union cause, textlie workers lacked such leadership
  • Organisation-the minors were able to use independent churches to hold meetings and organise where as textile workers lacked such spaces