Societal Change Through Religion

Societal Change Through Religion Protestantism and Buddhism Building awareness of social changes through religion.

Intention • Bring about awareness and development of religion • To build a stronger community • Foster tolerance, acceptance, and diversity • Support other work and research • Meditation/yoga in schools • Student attention and mindfulness • To inform and create programs • Behavior • Academic • Social studies and history

Audience • The audience for this presentation is: • Religious groups, churches - Universalist ceremony • Protestant and Buddhist churches and temples • Schools • Community Groups: • Political movements • Volunteer work and programs • Fundraising • Religious Education (schools and churches) • Social Studies, History • Music • Reading • Character programs

Social Change Through Religion

What is religion? According to Max Weber, Emile Durkheim, and Rodney Stark: • Control • Supernatural • God(s) • Magic • Beliefs and Rites • Faith • Sacred • Charisma

Disjoined Definition of Religion • A disjoined definition of religion will be accepted • Cover three main ideas: • The supernatural or nature • Behaviors or practices • Universal truths of meaning Both Stark (2004) and Weber (1963) support and agree that there is no true or possible conjoined definition of religion because of its complex intellectual conventions and its understanding coming out of perception and perspective, which shades the subject involved (p. 1, xxvii). Durkheim (1995) on the other hand defined religion mostly around beliefs and practices, which are united through a moral community (p. 44).

Disjoined Definition of Religion In finding middle ground and combining the ideas before a unified definition of religion would be… • The beliefs and practices about the existence and nature of the supernatural and ultimate meaning.

Protestantism • A monotheistic religion that believes in one God that is a holy Trinity of the Father, Son, and Holy Spirit, although some Protestant groups disagree (Stark, 2007 p. 293, 322). • Jesus is the founder and main religious figure in Christianity who was born of Virgin Mary in Bethlehem (p. 282-288). • Jesus is believed to be the Son of God and led a life of purity, service, love, forgiveness, and without sin (p. 283). • The Bible is the main text for all Christians and is made up of two large sections the Old and New Testament. • Christianity is made up of three large branches Catholics, Eastern Orthodox, and Protestants.

Protestantism • Protestantism derived out of the reformation in the 16th century, which protested and rejected the movement of the Catholic Church. Protestantism believes in salvation through the doctrines of justification by grace through faith (Stark, 2007 p. 293). • There are many denominations of Protestantism, which hold different beliefs towards sacraments, a demonstration and sign of inner spiritual feelings. • The main purpose and practice of Christians is to know, love, and serve God by having faith in the true God and resurrection, doing good works, and participating in sacraments. • The main doctrine of Christianity includes the Apostles Creed and the Ten Commandments (Stark, 2007 p. 292, 293). Most Christians also practice those beliefs through prayer, Bible study, church services, good deeds, and celebrating holidays. • The largest differences center on denying purgatory, rejecting praying to Saints, ideas around the priesthood, sacraments, free will, papacy, and authority given to Scripture alone.

Buddhism • Buddhism is a pantheistic, universal, and godless religion (Stark, 2007 p. 241). • Siddhartha Gautama who later became Buddha and the founder and main religious figure of Buddhism grew up as a prince who later denounced his royal family and upbringing to search for enlightenment through meditation (p. 237-238). • The main text is called the Tipitaka, which means the three baskets. • The life purpose and main practices that affect the human situation is gaining enlightenment and obtaining the “release from the cycle of rebirth” and reincarnation through the doctrines of the three jewels, for Noble truths, and utilizing the eightfold path (Stark, 2007 p. 238-240). • The three jewels govern all Buddhist practices and consist of the faith in Buddha, faith in law taught by him, and the community following his teaching (p. 239).

Buddhism • The four Noble truths, which includes: truth of misery that describes life as suffering; truth of desire, describing that craving for happiness and pleasure within us creates the suffering; truth that desire may be overcome; and the method for eliminating that desire comes from following the eightfold path (p. 240). • The eightfold path can be divided into three major concepts such as wisdom, ethics, and meditation. Wisdom is made up of two of the eight paths including right view or vision (experience and perception) and right thought (awareness). Ethics is made up of three of the eight paths including right speech, right action, and right livelihood. Meditation is made up of the last three paths of eight that include great effort (intention and purpose), right mindfulness, and right concentration (meditation) (p. 240). • The concept of the afterlife includes reincarnation and the goal of obtaining nirvana, which is where the ego is extinguished, as it becomes and unfolds into full conciseness that is thought to be “indefinable and inexpressible.” (Stark, 2007 p. 240)

Buddhism • Buddhist philosophy centers on the concept that suffering is brought about through craving and desire (p. 240). • Buddhist doctrine teaches that, “Salvation does not come from God or Gods, but from one’s own efforts.” (p. 243) “It is a doctrine of salvation by works alone.” (p. 243) Religious authority is then given to practice and Dharma. This religious authority and practice can be broken up into different sects of Buddhism, which all follow different precepts or rules. • Similar to most religions the five main precepts, which most Buddhist sects follow would include: not killing, not stealing, not lying, no intoxicants, and no sexual abuse (Durkheim, 1994 p. 82). By following these rules and practices outlined above, Durkheim (1995) reiterated that Buddhism is a religion, even though it is godless, by accepting “the existence of sacred things, mainly, the four Noble truths and practices that are derived from them.” (p. 35)

Differences and Similarities of Buddhism and Protestantism • Differences • Concept and belief of God • Buddhism is pantheistic, Protestantism monotheistic • Salvation, suffering, and afterlife • Scripture and texts • Similarities • The Golden Rule • Buddha and Jesus rejected extreme asceticism • Believe in a life after death • Similar forms of worship and rituals • Prayer, meditation, and songs

Classical Theories • Durkheim, Emile (1858-1917) Sociologist • Weber, Max (1864-1920) Sociologist • Stark, Rodney Current Sociologist of Religion • How religious practice influences societal change • How community, organizations, congregations, and education influence societal change • Economic and political influences societal change • Buddhism and Protestantism affects on social change • Differences and Similarities of Buddhism and Protestantism on the affects on social change

Religious Practice andSocietal Change • Rituals, morals, and ethics • Moral community • Connection and human relationship • Conformity • Faith • According to Durkheim (as cited in Stark, 2007) the “purpose of rituals is ‘strengthening the ties between the faithful and their God,’ what they really do is strengthen the ‘ties between the individual and society… the God being only a figurative representation of the society.’” (p.14) • Education and evolution

Community, Organizations, Congregations, and Education • Churches that create an organizational community receive new life, energy, and momentum through the emphasis of ritualized structure and practices. • Stark (Stark, 2004) explained that most religions generate congregations which are “groups of adherents who meet regularly for religious reasons.” (p. 116) • Traditional congregation, un-churched and include folk religions, audience religions, privatized religions, client religions and creedless religious groups

Community, Organizations, Congregations, and Education • A cultural foundation formed by religious communities and churches with the intent of offering stability impacts society. • In churched and unchurched religion creeds and congregations play important transformative roles by practicing and participating in rites and rituals, which communicate morals and ethics where education then starts to play a role in helping communities and religious organizations create and maintain moral and ethical standards.

Community, Organizations, Congregations, and Education • Durkheim and Pickering (1994) explained that we must perfect and purify our virtues through education (p. 29). • Weber (1963) explained the process of education happening through intellectualism that was handed down through individuals influenced by a winning prophet or permanent helper meaning apostles, disciples, comrades, or followers (p. 60, 120). • Education’s role in religion is critical because it is a system created out of a community and organization that supports a congregations ability to instill, support, and teach morals and ethics, which effect society. • Regardless of the type of community, organization, or congregation the ability for education to impart knowledge, religious ethics, and morals is and will continue to be important play a key role in directing social change. • A community, educational system, and religion all have strong economic and political influences on societal change as well.

Economic and Political Influences • According to Durkheim and Pickering (1994) economic action is not the most primitive social phenomena, but religion is because “in principle, everything is religious.” (p. 326) Religion does not depend as much on the economy as the economy depends on religion (p. 326). • Weber (1963) also described the significance of religion as creating a strong bond and influence on family by unifying and influencing internal economic relationships especially within domestic communities (p. 15). • Weber (1963) also outlined that there were “distinctive economic achievements of Judaism in the Middle Ages” including: the participation in money lending, pawn broking, commodity businesses, retailing, peddling, trade, wholesale business with the brokerage stocks, money changing, the financing state agencies, wars, colonial enterprises, tax farming, banking, credit, and bond issues (p. 248).

Economic and Political Influences • Religious duty harnessed from the community through economic interests also supported the struggle against authoritarian government and gave religion reason and direction to increase support toward politics (Weber, 2002 p. 102, 212). • According to Weber (1963) Christianity’s institutionalization led to the approval and power of “political authority in secular society,” as well as, within the church (p. lviii). He also reiterated that “salvation religions usually emerge when the ruling classes, noble or middle class, have lost their political power to a bureaucratic, militaristic imperial state.” (Weber, 1963 p. 122) • The problems with political power coupled with religion usually spawns into a physical force of violence brought about through disagreements and politics (p. lviii).

Economic and Political Influences • Weber (1963) also believed that “all politics is orientated to the material fact of the common interest of the state, to realism, and to the economists and of maintaining the external and internal distribution of power.” (p. 235) • This control and power of politics that Weber speaks of is the same thing Stark outlines as he defines power as our human nature to want to protect and control uncertainties while maximizing our potential as we are motivated to develop and search for answers (Stark, 2004 p. 5-6). • Durkheim (1995) also agreed that society creates a hierarchy of who is superior or subordinate, which creates an organized set of rules, which could be understood as politics (p. 370).

Buddhism and Protestantism Affects on Social Change • Buddhism • Accepts the existence of sacred things, namely, the Four Noble Truths and practices that are derived from them. • About 2 million people, 1656 temples in U.S. • Growth and popularity of unchurched and creedless religions such as spiritual public lectures, yoga classes, the study of metaphysics, and mindfulness retreats demonstrates a movement and change of society as opening and accepting other cultures and beliefs (Stark, 2004 p.119-121) • No resentment, karma • Individual improvement and Golden rule – judicial system.

Buddhism and Protestantism Affects on Social Change • Protestantism • Social reforms that included minimum wage, pensions, disability payments, and a reduced workweek • Broadcast over the radio and later TV • Durkheim (1994) also made a profound statement that “religion, thus sustains society and everything is religious and religion naturally expresses society.” (p. 335) Therefore, giving strength and control to religious groups as they plant the seed of ideas to encourage moral growth and development within society. • Science integrated with religious thought with an emphasis on humanism and approach to history • Humanitarian programs • Bible as a codification of divine law • Dedicated to serve others by love and forgiveness without sin

Differences and Similarities of Buddhism and Protestantism on Social Change • Differences • Growth of Buddhism and Protestantism in the United States • Concepts of resentment and karma • Similarities • Perceive sacred things • Shifting awareness and responsibility • Support or create political faith or social law impacting the judicial and political system • Sacred texts as being divine law – government

Current Theories • Classifications and paradigms • Synthesized perceptions • Benevolence • Buddhism and Protestantism Benevolence Classifications • Religious knowledge and ritual • Psychological and spiritual investment • Religious influence on government and education • Buddhist Christianity • Tolerance and/or unity

Classifications and Paradigms • Bell (2006) frames the theoretical concepts of religion • Wilson (2005) perceptions and evolutionary hypotheses • Economic stratification • Synthesized perceptions • Prototype Paradigm • Irrational Paradigm • World Religion Paradigm • Cultural Necessity of Religion Paradigm • Religion as a Western Construct Paradigm • Types of evolutionary hypothesis - group-level adaptation, individual-level adaptation, and adaptive-small groups • Protestantism and Buddhism share the world religion paradigm and the evolutionary hypothesis of adaptive small groups

Benevolence • Definition and parts of benevolence used in this context will include brotherly love, ethics, trust, and compassion • Brotherly-love (Weber) • Ethics, trust, compassion • Symonds (2006) outlined five major types of brotherliness from the writings of Weber, which were the Ideal, Puritan, Mystic (e.g. Buddhism), Organic Christian (Lutheran), and Charismatic Communities (p. 137). • Compared those five types through five crucial descriptive dimensions highlighted by Weber, which were Universal understanding, Personal/Ethical characteristics, Acosmic/World-Denying, Tension with the World (Economic and Political), and Compromise with the World (p. 137).

Synthesized Benevolence • Ideal benevolence • Charismatic benevolence • Mystic benevolence • Organic benevolence • Puritan benevolence • Buddhism fits into the mystic benevolence classification, which has a large radius of trust encompassing acquaintances, because it is universal. • Protestantism fits into the organic benevolence classification, which holds a large circle of trust towards acquaintances, similarly to mystic benevolence, but also includes strangers. • Buddhism and Protestantism both fall within the middle classifications of benevolence • All other areas including personal, ethical, world denying, economic and political tensions, and compromises with the world are all conversely related.

Religious Knowledge and Ritual • Durkheim’s (1995) definition of religion is based on beliefs encompassing practices and rituals (p. 44). • Buddhist communities focus on the meditation ritual to communicate and share knowledge such as charity and moral conduct (Jordt, 2006 p. 195). • Social identities based on one’s experience and knowledge taken from culture and science • Mahon (2005) also explained Weber’s theories about cultural transformation regarding ritual and practices associated with norms being interpreted as the mechanism of passing on knowledge (p. 60). • Passing on knowledge and ultimately transforming culture through practices and rituals • Sharing of historical textual knowledge and mystical experience

Psychological and Spiritual Investment • Rindfleish (2007) explained that Eastern and Western traditional religions both function to assist in the formation of identity and with the building of self-concept (p. 68). • Spiritual ego and the social psyche, which is a contemporary search for the real self (p. 68, 69) • O'Sullivan (2006) heart rather than the head (p. 520). • Ego concept and social psyche • West view it as more as a positive identifying factor in connection to economic development and the East view it as a hindrance and as something to get rid of. • Spiritual connections and direct experiences

Psychological and Spiritual Investment • Rindfleish (2007) ego as a self-image, social mask, and false role we play (p. 70) • Uncovering the true self-development and interconnectedness • Departure from both Durkheim and Weber - rites, rituals, organizations, sacredness, political, and economic models • Afterlife and contributions – practice • Hung-Lin’s (2007) philanthropy the Christian doctrine states “love your neighbor as yourself” and Buddhist ideas revolve around being the “great vehicle,” which supports all life (p. 584, 585). • Volunteerism and service

Influence on Government and Education • Stark (2006) believes that “Christianity created Western societies,” and religion is at the heart of our culture, which “is why the West is so powerful.” (p. 19) • Symes (2005) is in agreement and further explains this religious influence as political conservatism influencing the growth of nongovernment schooling (p. 19). • Impact of teacher employment • Maintaining public security, justice, and welfare • Advancement of Science

Influence on Government and Education • Declaration of Independence has the language “that all men are created equal, endowed by their Creator with certain unalienable rights,” further demonstrating how human worth is measured by spiritual, not physical, terms (Symes, 2005p. 17). • Child-centered education to Jesus-centered education (p.22) • Stark (2006) also described how the development and sense of individualism, personal liberty, equality, moral obligation, and civil society through religion helped end slavery (p. 18). • Major partnership and fluctuation of how religion, education, and government influence each other and support many basic concepts outlined in the works of Durkheim and Weber

Buddhist Christianity • According to Lai (2007) the Christian philosophy can be interpreted through the Buddhist framework and Chinese philosophy, therefore creating not a comparative situation, but a synthesis of ideas (p. 67). • One of the main points of agreement was in the “Christian emphasis on faith instead of elaboration of doctrines, similar to that of the Pureland School of Buddhism.” (p. 70) • Lai (2007) also took the stand that the Bible was “written by human beings under inspiration of the Holy Spirit,” hence resulting in errors of interpretation (p. 71). • Christian spiritual principles/concepts that can be interpreted through a Buddhist framework would include the interpretation of Jesus, the crucifixion, and the cross (Lai, 2007 p. 75-83). • Term Son of God not exclusive • Both Jesus and Buddha taught to eliminate craving, ill will, and delusion through ideal moral character (p. 78).

Buddhist Christianity • The crucifixion as not being penal, but setting an example (Lai, 2007 p. 76). An example of forgiveness • Jesus and Buddha also taught the main concepts of overcoming attachments and dealing with self (self-love, self-delusion, view of self, and self conceit) (p. 77). • The cross can be interpreted as a crossroads of humanity and divinity as humanity is the horizontal and divinity the vertical axis. • Increasing the awareness of the symbol of moral practice, salvation, and repentance by helping us rediscover our true nature and our inner Christ regardless of religious affiliation (p. 82).

Tolerance and Unity • How such diverse cultures and philosophies could find a common ground and similarities – not differences • Development of awareness and understanding through religion • The Golden Rule, unity, tolerance, and compassion can be used to uncover and appreciate diversity, thereby leading to an ultimate truth and uncovering of spiritual essence within all • Building tolerance and acceptance toward a common goal and unified idea for the common good of man

Societal Change Through Religion Summary • Intent and Audience • What is Religion? • Protestantism and Buddhism • Classical Theories of Durkheim, Stark, and Weber • Practice, Organization, Congregation, Education, Economics, and Politics • Current Theories • Classification, Paradigms, Perceptions, Benevolence, Knowledge, Ritual, Government, Education, Buddhist Christianity, Tolerance, and Unity

References Bell, C. (2006). Paradigms behind (and before) the modern concept of religion. History & Theory, 45(4), 27-46. Durkheim, E., & Fields, K. E. (1995). The elementary forms of religious life. New York: Free Press. Durkheim, E., & Pickering, W. S. F. (1994). Durkheim on religion. Atlanta, Ga.: Scholars Press. Erdelyi, Å. (2007). Varieties of moral beliefs in the sociology of religion. Max Weber Studies, 7(2), 163-184. Finke, R., & Stark, R. (2005). The churching of america, 1776-2005 : Winners and losers in our religious economy. New Brunswick, N.J.: Rutgers University Press. Hung-Lin, T., & Powen, Y. (2007). Religion as an investment: Comparing the contributions and volunteer frequency among christians, buddhists, and folk religionists. Southern Economic Journal, 73(3), 770-790. Jordt, I. (2006). Defining a true buddhist: Meditation and knowledge formation in burma. Ethnology, 45(3), 193-207. Lai, P.-C., & So, Y.-t. (2007). Mahayana interpretation of christianity: A case study of zhang chunyi (1871-1955). Buddhist - Christian Studies(27), 67-87. Mahon, J. H. (2005). Weber's protestant ethic and the chinese preference for sons: An application of western sociology to eastern religion. Max Weber Studies, 5(1), 59-80. O'Sullivan, T. (2006). How a buddhist helped a christian love god. Journal of Religion & Health, 45(4), 517-531. Polinska, W. (2007). Christian-buddhist dialogue on loving the enemy. Buddhist - Christian Studies(27), 89-107. Pyle, R. E. (2006). Trends in religious stratification: Have religious group socioeconomic distinctions declined in recent decades? Sociology of Religion, 67(1), 61-79. Rindfleish, J. (2007). The ‚"Death of the ego‚" In east-meets-west spirituality: Diverse views from prominent authors. Zygon: Journal of Religion & Science, 42(1), 65-76. Stark, R. (2004). Exploring the religious life. Baltimore, Md.: Johns Hopkins University Press. Stark, R. (2006). A civil religion. American Enterprise, 17(4), 16-19. Stark, R. (2007). Discovering god : The origins of the great religions and the evolution of belief. New York: HarperOne. Symes, C., & Gulson, K. (2005). Crucifying education: The rise and rise of new christian schooling in australia, Social Alternatives (Vol. 24, pp. 19-24): Social Alternatives. Symonds, M., & Pudsey, J. (2006). The forms of brotherly love in max weber's sociology of religion. Sociological Theory, 24(2), 133-149. Weber, M. (1963). The sociology of religion. Boston: Beacon Press. Weber, M., Baehr, P., & Wells, G. C. (2002). The protestant ethic and the "Spirit" Of capitalism and other writings. New York: Penguin Books. Welch, M. R., Sikkink, D., & Loveland, M. T. (2007). The radius of trust: Religion, social embeddedness and trust in strangers. Social Forces, 86(1), 23-46. Wilson, D. S. (2005). Testing major evolutionary hypotheses about religion with a random sample. Human Nature, 16(4), 382-409.

Societal Change Through Religion Protestantism and Buddhism Building awareness of social changes through religion. Thank You!

Jeffrey Glogowski 1808 Continental Ave #104 Naperville, IL 60563 discoverthought@mac.com or jeffrey.glogowski@waldenu.edu 630.536.7055

Societal Change Through Religion