There was a time when descrentes, without love for God and no religion, were rare. All were educated to see and hear things of the world religious and daily conversation confirmed that this is an enchanted universe that conceals and reveals a spiritual power. The requirement of a direction for life brought to a certain religions identity and gave them life.
Despite the charm has been broken, the religion does not disappeared. Changed focus and housing. While in the sacred world, the religious experience was an integral part of each one in the world of science was put out. However, she resisted, appears strong when the resources run out before a heart devastated by the pain and insecurity.
The religion is a human life and attempt to transubstanciar the nature and give space to their wishes in search of horizons. While the animal is your body, always producing the same thing, the men refused to be what they proposed last. In its concern and search, produced culture and educated. Created imaginary worlds and passed from generation to generation through culture that is structured from their wish.
As the desire symptom of deprivation, culture creates exactly the desired object in the search for a world that can be loved. However, culture is no guarantee that the desire was reached, but outsourcing is the desire in the midst of his absence. While the desire not carried out, remains cantá it, say, celebrate it.
Nascem then the symbols, witness of things still missing, nostalgia for things not born, at the point where the crop failed, as direcionadores horizons. None fact, thing, or gesture, however, is already found with the marks of the sacred. They become religious when men such as the batizam. The religion was born when men give names to things, assigning them values and dependurando them your destination. She is not concerned about the facts, but with the objects that the imagination can build in search of expectations. The religious bodies are identified with the imaginary world that make a human reality.
The nature does not depend on the human desire to exist. But the culture is different. Everything that came with human activity (dress, language, etc.) when the man disappear disappear. The cultural things were invented, however, appear to our eyes as if they were the natural process of reification, or, as prefers Rubem Alves, coisificação.
This applies to the peculiar way of symbols. From both be repeated and shared with us the success reificamos, we began to treat them as if they were things. The symbols that remain victorious receive the name of truth, while the losers are ridiculed as superstitions or persecuted as heresies.
The religious enchanted universe could not be manipulated or controlled by the bourgeoisie who found the predictability of mathematics, an ideal instrument for the construction of a world devoid of mystery and dominated by reason. The world and its religious symbols were launched in flames.
Alinhada the interests of the bourgeoisie, science presents itself victorious. Determines that knowledge can only be attained through the scientific method. And the religious discourse? It can only be classified as bait conscious. It was a symbolic framework in which there was no place for religion. Deusficou confined to the heavens, dividing up areas of influence: the traders and politicians were given the land, the seas, factories and even the bodies of people. The religion was aquinhoada with the administration of the invisible world, the attention of salvation, the cure of souls aflitas.
However, the trials of truth and falsehood can not be applied to religion, because in the world of men can be found two types of things: things / symbol, and those that mean other things that are themselves do not mean other . While the symbols need proof that things are they and do not need to go through the sieve of false or true. The religion is presented as a thing and its reality can not be denied.
Religions are established and remain from the division of the universe bipartida between the sacred and the profane. Sacred and profane are not properties of things. They are established by the attitudes of men towards things, locations, times, people, actions. While the profane world comes down to the circle of the tool, the sacred proceed to the idea. If man is master of the world utility, in the holy servant he is. The sacred is presented as a centre of the world, the origin of the order, the source of standards, ensuring the harmony that manifests itself in and for society.
The religion as a social fact is not completely at the mercy of sociological analysis, because the religious feelings are in a sphere of experience indifferent to sociological analysis, to be intimate, subjective and existential.
Religion is the cry of those who suffer and dream to nurture the soul, defining the sacred world as a cry that echoes the human essence.
The religion has an ambivalent character: it can provide the goals against, depending on those who manipulate the symbols sacred. It can be used to illuminate or to blind. But the figure of the martyrs has been expression of pain and the hopes of those who have no power, presents a God who is the power of protest and oppressed by the tone and direction for life, stating that it is worth living.
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