De los Docentes

For Karl Marx, the relationship between religion and social change was clear: religion impeded change by encouraging oppressed people to focus on other worldly concerns rather than on their immediate poverty or exploitation. However, Max Weber was unconvinced by Marx’s argument and carefully examined the connection between religious allegiance and capitalist

139

development. His findings appeared in his pioneering work, The Protestant Ethic and the Spirit of Capitalism, first published in 1904. Weber noted that in European nations with Protestant and Catholic citizens, an overwhelming number of business leaders, owners of capital, and skilled workers were protestant.

In his view, this was no mere coincidence. Weber pointed out that the followers of John Calvin (1509-1564), a leader of the Protestant Reformation, emphasized a disciplined work ethic, this-worldly concern, and rational orientation to life that have become known as the protestant ethic. One by-product of the protestant ethic was a drive to accumulate savings that could be used for future investment. This spirit of capitalism, to use Weber’s phrase, contrasted with “the moderate work hours”, “leisurely work habits”, and lack of ambition that he saw as typical of the times. Few books on the sociology of religion have aroused as much commentary and criticism as the protestant ethic and the spirit of capitalism. It has been hailed as one of the most important theoretical works in the field and as an excellent example of macro-level analysis.

Like Durkheim, Weber demonstrated that religion is not solely a matter of intimate personal beliefs. He stressed that the collective nature of religion has social consequences for society as a whole. Conflict theorists caution that Weber’s theory even if it is accepted- should not be regarded as an analysis of mature capitalism as reflected in the rise of large corporations, which transcend national boundaries. The primary disagreement between Kari Marx and Max Weber concerned not the origins of capitalism, but rather its future. Unlike Marx, Weber believed that capitalism could endure indefinitely as an economic system. He added, however, that the decline of religion as an overriding force in society opened the way for workers to express their discontent more vocally.

We can conclude that, although Weber provides a convincing description of the origins of European capitalism, this economic system has subsequently been adopted by non-Calvinists in many parts of the world. Contemporary studies in the United States show little or no difference in achievement orientation between Roman Catholics and Protestants. Apparently, the “spirit of capitalism” has become a generalized cultural trait rather than a specific religious tenet.

140 3.4 The Marxist Critique

Karl Marx described religion as an “opiate” particularly harmful to oppressed peoples. In his view religion often drugged the masses into submission by offering a consolation for their harsh live on earth: the hope of salvation in an ideal after life. For example, during the period of slavery in the United States during the period of slavery in the united state, white masters forbade blacks to practice native African religion, while encouraging them to adopt the Christian religion. Through Christianity slaves were prodded to obey their masters; they were told that obedience would lead to salvation and eternal happiness in the hereafter. Viewed from a conflict perspective, Christianity may have pacified certain slaves and blunted the rage that often fuel rebellion. Marx acknowledged that religion plays an important role in legitimating the existing social structure.

The values of religion, as already noted, reinforce other social institution and the social order as a whole. From Marx perspectives, religion promotes stability within society and therefore helps to perpetuate patterns of social inequality. In a society with several religious faiths, the dominant religion will represent the ruling economic and political class. Marx concurred with Durkheim’s emphasis on the collective and socially shared nature of religious behavior. At the same time, he was concerned that religion would reinforce social control within an oppressive society. Marx argued that religion’s focus on otherworldly concerns diverted attention from earth problems and from needless suffering created by unequal distribution of valued resources. Religion reinforces the interests of those in power.

For example, India’s traditional caste system defined the social structure of that society, at least among the Hindu majority. The caste system was almost certainly the creation of the priesthood, but it also served the interests of India’s political rulers by granting a certain religious intimacy to social inequality. In the view of Karl Marx and later conflict theorists, religion is not necessarily a beneficial or admirable force for social control. For example, contemporary Christianity, like the Hindu faith, reinforces traditional patterns of behavior that call for the subordination of the powerless. Assumptions about gender roles to leave women in the subservient position both within Christian churches and at home are usually upheld in the church. In fact, women find it as difficult to achieve leadership position in many churches as they do in large corporations.

141

In 1993, 89 percent of all clergy in the united state were males compare to 99 percent in 1983. While women play a significant role as volunteers in community churches men continue to make the major theological and financial judgment for nationwide church organization. Conflict theorists argue that to whatever extent religion actually does influence social behaviors. It however reinforces existing patterns of dominance and inequality. From a Marxist perspective, religion function as an “agent of de-politicizing” In simpler terms, religion keeps people from seeing their lives and societal condition in political terms –for example by obscuring the overriding significance of conflicting economic interest Marxists suggest that by inducing a

“false consciousness” among the disadvantaged religion lessens the possibility of collective political action that can end capitalist oppression and transform society. It should be noted, however, that religious leaders have sometimes been in the forefront of movements for social change.

During the 1960s, Dr. Martin Luther King, Jr. supported be numerous ministers, priests, and rabbis, fought for civil rights for Blacks. In the 1980s, the sanctuary movement of loosely connected organizations began offering asylum, often in churches, to those who seek refugee status but are regarded by the Immigration and Naturalization Service as illegal aliens. By giving shelter in homes, offices, or places of worship to those refused asylum, participants in the sanctuary movement are violating the law and become subject to stiff fines and jail sentences.

Nevertheless, movement activities (including many members of the clergy) believe that such humanitarian assistance is fully justified. The efforts of religious groups to promote social change are noticed all over the world today.