A Private Study #0004

Narrator/Moderator: Katie Toepel

Religion as Comfort, Control, & Catalyst

Overview

Religion has shaped civilizations for millennia, influencing laws, morality, and social structures. But has its role been more of a guiding light or a tool for control? What does religion provide that secular society struggles to replace? And as religiosity declines in many parts of the world, what fills the space it leaves behind? This discussion will explore the dual nature of organized religion and its impact on society and individuals.

Key Concepts

  1. Religion can provide meaning and purpose to life, reinforce social unity and stability, serve as an agent of social control, promote psychological and physical well-being, and motivate people to work for positive social change.

  2. Religion can also be a source of division and conflict, reinforcing social hierarchies, restricting individual freedoms, legitimizing oppression, and resisting scientific and social progress.

Pre-Seminar Reading

  1. Sociological Perspectives on Religion (10 minute read)

  2. Speaking of Psychology: Why people quit religion, with Daryl Van Tongeren, PhD (30 minute listen)

Seminar Objectives

  1. Define: Clarify the functions of religion in society from a sociological perspective.

  2. Debate: Discuss the positive and negative effects of organized religion on an individual and societal level.

  3. Reflect: Consider the impact of religion — whether present or absent — on your own personal beliefs, values, or worldview.

Discussion Outline

I. Religion as a Tool of Control & Oppression

While religion has been a force for moral and social cohesion, its institutionalization has historically enabled oppression, authoritarianism, and violence. The dangers of religious control include:

  1. Limiting individual freedoms (speech, thought, gender equality, sexuality).

    • Saudi Arabia’s Religious Speech Restrictions (Present-Day)

    • Evangelical & Orthodox Opposition to LGBTQ+ Rights (21st Century)

    • Iran’s Mandatory Hijab Laws & Women’s Rights Suppression (1979-Present)

  2. Justifying extreme social hierarchies (monarchy, caste, slavery).

    • The Caste System in Hinduism (Ancient India – Present)

    • Religious Justification of Slavery in the U.S. (18th-19th Century)

    • Apartheid and the Dutch Reformed Church (South Africa, 1948-1994)

  3. Suppressing progress and dissent (scientific advancements, feminist movements).

    • Galileo’s Persecution by the Catholic Church (1633)

    • Catholic Church’s Ban on Contraception & Reproductive Rights (20th-21st Century)

    • The Taliban’s Bans on Female Education (1996-2001, 2021-Present)

  4. Encouraging violence (holy wars, blasphemy executions, ethnic cleansing).

    • The Spanish Inquisition (1478-1834)

    • The Crusades (1096-1291)

    • Hindu Nationalist Violence in India (Present-Day)

    • ISIS & Religious Terrorism (2014-Present)

  5. Blurring the lines between state and religion, leading to theocratic rule.

    • The Divine Right of Kings (Medieval Europe, 16th-18th Century)

    • Iran’s Theocracy & Sharia Law (1979-Present)

    • The Puritan Theocracy in Colonial America (17th Century)

    • Saudi Arabia’s Wahhabi Theocracy (1932-Present)

Guiding Questions:

  1. Can religion exist without institutionalized control? If so, what would that look like?

  2. Are there modern secular ideologies that function similarly to religious oppression?

  3. Is religion inherently oppressive, or is it just one tool among many that can be used for control?

  4. Does a decline in religious influence lead to more or less social control? (e.g., rise of secular ideologies, surveillance capitalism).

  5. How do we balance religious freedom with preventing religious oppression?

  6. How does religion shape how people perceive their own agency?

  7. Does secularism encourage a stronger internal locus of control?

II. Religion as a Force for Social Justice

Examples of religious organizations that have led social justice, humanitarian, and poverty alleviation efforts around the world:

  • Liberation Theology in Latin America (1960s-Present) —A movement within Christianity advocating for the poor (e.g., Oscar Romero in El Salvador).

  • Quaker Abolitionist Movement (18th-19th Century) — Quakers played a leading role in the Underground Railroad, provided legal support to escaped slaves

  • The Civil Rights Movement & Black Churches (1950s-1960s) — Black churches (e.g., Southern Christian Leadership Conference, led by Martin Luther King Jr.) were at the forefront of the Civil Rights Movement.

  • Catholic Social Teaching (e.g., Rerum Novarum, 1891) — Advocated for workers' rights, fair wages, and unions, condemning both unregulated capitalism and Marxist socialism.

  • Catholic Charities, Lutheran Immigration and Refugee Service (LIRS) (1939 - Present) — Provides housing, legal assistance, and food aid to refugees.

Guiding Questions:

  1. Can religious belief be a more effective motivator for justice than secular ideologies?

  2. How do religious movements that promote social justice differ from secular activism?

III. Religion as Moral Guidance

Religion can provide a framework for moral guidance outside those taught by family or schooling:

  • Christianity’s Ten Commandments — A divine set of laws the outline moral principles, including prohibitions against theft, murder, and dishonesty.

  • Islam’s Zakat (Charitable Giving) — One of the Five Pillars of Islam, requiring Muslims to donate a portion of their wealth (typically 2.5% of savings) to the poor and needy.

  • Buddhism’s Noble Eightfold Path — A spiritual and ethical system that includes Right Speech, Right Action, and Right Livelihood, guiding adherents toward a life of virtue, mindfulness, and wisdom.

  • Judaism’s Tushuvah — A central concept in Yom Kippur (Day of Atonement) and Jewish ethics that involves self-reflection, apologizing for wrongdoing, and making amends.

Philosophical moral systems also provide alternatives to religious morality:

  • Aristotelian virtue ethics—being a good person through character and habits.

  • Kantian ethics—universal moral duties (e.g., lying is always wrong).

  • Utilitarianism—greatest good for the greatest number.

  • Existentialist ethics—personal responsibility in a world without inherent meaning.

  • Examples of moral guidance outside of religion:

    • Stoicism—Marcus Aurelius’ Meditations as a non-religious guide to ethical living.

    • Confucianism—structured morality without theism.

    • Humanism—secular ethics based on human well-being.

Guiding Questions

  1. Are secular moral frameworks as effective as religious ones in guiding behavior?

  2. Do societies need an absolute moral authority, or can morality be entirely fluid?

  3. Does belief in an afterlife shape moral decision-making differently than secular mortality?

  4. Do religious myths still serve a function even if they’re not “true” (e.g., the way the Iliad or Bible shapes cultural values)?

  5. Are secular societies more or less compassionate than religious ones?

IV. Religion as a Source of Community & Comfort

  • Christian Church Congregations & Fellowship — Sunday services, Bible study groups, and community gatherings provide a structured way for believers to connect, share struggles, and offer support.

  • Islamic “Ummah” & Ramadan Gatherings — The concept of Ummah (brotherhood/sisterhood) fosters a deep sense of unity among Muslims worldwide. During Ramadan, families and entire communities break fast together, reinforcing solidarity, hospitality, and mutual support.

  • Buddhist Sangha (Monastic & Lay Community) — Buddhist meditation retreats, chanting ceremonies, and teachings offer spiritual companionship and mental peace, helping individuals cope with suffering and impermanence.

  • Hindu Festivals & Temple Communities — Diwali (Festival of Lights) and Holi (Festival of Colors) bring entire communities together in joyous celebration, worship, and feasting. Temples serve as centers of spiritual guidance, cultural identity, and social support, offering counseling, food distribution, and a space for prayer and meditation.

Guiding Questions:

  1. Can secular society replicate the social bonds of religious communities?

  2. What are the psychological benefits of communal worship vs. individual spirituality?

V. Losing Religion

Common Reasons for leaving organized religion:

  • Intellectual — The rise of scientific explanations diminishing the "God of the gaps" idea; philosophical critiques (e.g., Nietzsche’s “God is dead” as a cultural shift).

  • Moral — Disillusionment with hypocrisy (e.g., sexual abuse scandals, financial exploitation); conflict between religious doctrine and personal ethics (e.g., LGBTQ+ rights, gender equality).

  • Personal/Emotional: Loss of faith after personal suffering or tragedy; feeling alienated by the community.

Secular alternatives to religion (i.e. filling a “church-sized hole” upon leaving religion):

  • Community → Volunteering, social groups, online communities.

  • Meaning/Purpose → Personal philosophy, creative expression, social activism.

  • Transcendence → Awe in nature, meditation, psychedelics, cosmic perspective.

Guiding Questions:

  1. Is religion declining because people find secularism more compelling, or because religious institutions have failed?

  2. What does the shift toward spiritual but not religious (SBNR) indicate about human needs?

  3. What are the dangers of a world completely devoid of religion? What are the dangers of a world where religion is dominant?

  4. Can secular communities ever fully replace religious institutions?

  5. Is there a risk of secular ideologies (e.g., political movements, self-help culture) becoming “religious” in nature?

Discussion Guidelines

  • Engage ideas, not individuals: Critique arguments, not the people making them.

  • Respect diverse perspectives: Recognize that everyone brings unique experiences and views.

  • Reason with evidence: Use logic, data, and credible sources to support your claims.

  • Stay on topic: Keep the discussion focused on misinformation and its management.

Codes of Conduct

  • Be Prepared.

  • Be Engaged.

  • Be Civil.

  • Be Curious.