By Ulrich Beck
Faith posits one attribute as an absolute: religion. in comparison to religion, all different social differences and assets of clash are insignificant. the hot testomony says: ‘We are all equivalent within the sight of God'. to make sure, this equality applies purely to people who recognize God's life. What this suggests is that along the abolition of sophistication and kingdom in the group of believers, faith introduces a brand new primary contrast into the area the excellence among the proper of believers and the inaccurate style. hence brazenly or tacitly, faith brings with it the demonization of believers in different faiths.
The critical query that might come to a decision the ongoing life of humanity is that this: How do we conceive of one of those inter-religious tolerance within which loving one's neighbor doesn't mean struggle to the loss of life, a kind of tolerance whose objective isn't fact yet peace?
Is what we're experiencing at the moment a regression of monotheistic faith to a polytheism of the spiritual spirit less than the heading of ‘a God of one's own'? In Western societies, the place the autonomy of the person has been internalized, person people are inclined to think more and more at liberty to inform themselves little religion tales that healthy their very own lives to nominate ‘Gods in their own'. notwithstanding, this God of
their personal is not any longer the only and simply God who presides over salvation by way of seizing keep an eye on of heritage and empowering his fans to be illiberal and use bare force.
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Extra info for A God of One's Own: Religion's Capacity for Peace and Potential for Violence
Once a highly visible poverty has been overcome, education has become universal, social inequality has been dismantled and political oppression is a thing of the past, religion will acquire the status of a personal hobby. Insofar as religion still exists, it does so as a private concern. Religious faith survives as an option; it has binding power over the personal conscience of believers but has lost its role in the formation of individual or collective identity. 2 In this way, the secularist genealogy was 1 In what follows I summarize the results of the critique and revision of the theory of secularization.
What, for example, is the meaning of the much vaunted and much called-for ‘institutional integration of Muslims in Germany’, in a country, in other words, in which the separation of church and state is still maintained, however artifically? Does it mean that Germany will soon see the emergence of an artificial state Islam (complete with Church tax and Radio Council) to place alongside an artificial state Christianity and an equally artificial state Judaism (Central Committee of Jews in Germany)?
The church no longer claims to be the expert on everything, but only on spirituality and religiosity. Both science and the state, in contrast, are forced to squirm in the trap created by the claim that they are universal experts. In other words, the enforced secularization of religion has paved the way for the revitalization of religiosity and spirituality in the twenty-first century. The risk this poses for the churches is that the movements and the competition based on people’s ‘own personal gods’ will empty them and they will end up as profane institutions.
A God of One's Own: Religion's Capacity for Peace and Potential for Violence by Ulrich Beck