talk of hell and damnation. 1 don'.t really accept
many moral questions, especially on sexual matters.
I talk to 3 number of people who say they are
turned off by religion. The litany of negative
statements has become quite familiar. All they ever
do In Church is preach about money. The nuns crammed all that pious stuff down my throat. My parents
forced their beliefs on me anil ! don't want any
part of that now. Most of the Church goers are
hypocrites anyway. All religion does Is make people
feel guilty. I don't buy those superstitious doctrines and rituals anymore. The Churches have a lot
of money while other people are starving. Clergyman
are out of touch with the real world. I used to go
to Mass but to tell you the truth, I never got anything out of it. I am not comfortable with all this
anymore the Church's teachings on
How are we to respond to such a 11st of grievances, and to the individuals who often
reveal a d&ep disquiet with such statements? \ have seen studies which suggest that
most Catholic young people who have stopped going to Church did so because they had
adapted a life style, especially in the sexual area, which was at odds with what they
perceived to be the official Church teaching, r*"would be easy at this point to put all
the blame on the dissidents and to say that when they admitted their moral faults and
were repentant, then they would see again the value of religion and return to the
Church.
However, this approach falls to get at the root of the problem because It diverts us
from really dealing with the fundamental ambiguity of religion and the sinfulness of
the Church itself. We are better advised to look mora carefully at our religious tradition itself In order to discern more clearly its strengths and weaknesses, Its
to liberate as well as to enslave.
power
in attempting to do this ! find a great deal of help from the sociological literature,
especially as Interpreted by'Christlan thinkers such as Gregory Buaffi (cf RetIglon and
Al Jenation) and Andrew Gresley (cf The American Catholic). The sociological perspective
reminds us that we are institutional creatures, necessarily Involved In various organizations, systems and structures. Human be!
tions take on a life of their own which has
cur imagination and influence our behavior,
iated through symbols which Influence us In
free and democratic Institut!ons,we tend to
known only a totalitarian system.
ngs produce Institutions but these Institutive power to form our consciousness, shape
This reciprocal relationship is often med-
hidden ways. Since we have grown up under
view the world differently from one who has
Keeping in mind this dialectical approach, sociologists remind us that religion Is not
merely a private matter of the heart, but also takes on Institutional forms, Religion
Is defined as a symbol system (myths, creetis cult, laws, etc.) which provides an interpretation of reality and which helps hold a culture together. Religion exists as an
independent reality with a life of Its own, and individuals are socialised Into this
tradition. To grow up as a Catholic is to drink In the central Ity of the Eucharist and
all this means about the nature of God,about the role of Christ,about the structure of
the Church, etc.
As an institutional reality, religion involves a fundamental ambivalence. It can be a
force for good or for evil; It can legitimate unjust situations or call for reform; It
can promote superstition or free people for Intelligent Inquiry; It can foster prejudice or teach equality; St can help keep people In an Infant!".* state or It can enable
them to move toward maturity: It can enslave or liberate; It can encourage a narrow excluslvism or foster a Healthy openmtndedness; It can cause neurotic guilt feelings or
produce a healthy sense of creaturehood; It can cause suffering or work to reduce It}
talk of hell and damnation. 1 don'.t really accept
many moral questions, especially on sexual matters.
I talk to 3 number of people who say they are
turned off by religion. The litany of negative
statements has become quite familiar. All they ever
do In Church is preach about money. The nuns crammed all that pious stuff down my throat. My parents
forced their beliefs on me anil ! don't want any
part of that now. Most of the Church goers are
hypocrites anyway. All religion does Is make people
feel guilty. I don't buy those superstitious doctrines and rituals anymore. The Churches have a lot
of money while other people are starving. Clergyman
are out of touch with the real world. I used to go
to Mass but to tell you the truth, I never got anything out of it. I am not comfortable with all this
anymore the Church's teachings on
How are we to respond to such a 11st of grievances, and to the individuals who often
reveal a d&ep disquiet with such statements? \ have seen studies which suggest that
most Catholic young people who have stopped going to Church did so because they had
adapted a life style, especially in the sexual area, which was at odds with what they
perceived to be the official Church teaching, r*"would be easy at this point to put all
the blame on the dissidents and to say that when they admitted their moral faults and
were repentant, then they would see again the value of religion and return to the
Church.
However, this approach falls to get at the root of the problem because It diverts us
from really dealing with the fundamental ambiguity of religion and the sinfulness of
the Church itself. We are better advised to look mora carefully at our religious tradition itself In order to discern more clearly its strengths and weaknesses, Its
to liberate as well as to enslave.
power
in attempting to do this ! find a great deal of help from the sociological literature,
especially as Interpreted by'Christlan thinkers such as Gregory Buaffi (cf RetIglon and
Al Jenation) and Andrew Gresley (cf The American Catholic). The sociological perspective
reminds us that we are institutional creatures, necessarily Involved In various organizations, systems and structures. Human be!
tions take on a life of their own which has
cur imagination and influence our behavior,
iated through symbols which Influence us In
free and democratic Institut!ons,we tend to
known only a totalitarian system.
ngs produce Institutions but these Institutive power to form our consciousness, shape
This reciprocal relationship is often med-
hidden ways. Since we have grown up under
view the world differently from one who has
Keeping in mind this dialectical approach, sociologists remind us that religion Is not
merely a private matter of the heart, but also takes on Institutional forms, Religion
Is defined as a symbol system (myths, creetis cult, laws, etc.) which provides an interpretation of reality and which helps hold a culture together. Religion exists as an
independent reality with a life of Its own, and individuals are socialised Into this
tradition. To grow up as a Catholic is to drink In the central Ity of the Eucharist and
all this means about the nature of God,about the role of Christ,about the structure of
the Church, etc.
As an institutional reality, religion involves a fundamental ambivalence. It can be a
force for good or for evil; It can legitimate unjust situations or call for reform; It
can promote superstition or free people for Intelligent Inquiry; It can foster prejudice or teach equality; St can help keep people In an Infant!".* state or It can enable
them to move toward maturity: It can enslave or liberate; It can encourage a narrow excluslvism or foster a Healthy openmtndedness; It can cause neurotic guilt feelings or
produce a healthy sense of creaturehood; It can cause suffering or work to reduce It}
