Functionalists, such as Durkheim and Compte would criticise this view and argue that religion has a positive influence on the ideal society as promotes positive norms and values, such as social solidarity and attitude to authority. Although Marxists recognise that religion does have this effect, they see the fundamental aspects of capitalist society as a negative system, therefore any institution which works to maintain its stability is damaging. For Marx, religion serves as a form of social control which prevents the exploited working class from understanding the true nature of society. Marx stated that religion was the ‘heart of a heartless world, the spirit of a spiritless situation.’ When people embrace religion, it is in order to explain and legitimise their social situation. For example, religion legitimises economic exploitation and justifies poverty. With religious teaching such as the Christian God making the world in ‘his image’ and reincarnation to a higher Caste position in Hinduism, people are told not to question the will of God and to work hard to seek reward in the afterlife. Similarly, Weber’s argument in the ‘Spirit of Capitalism and the protestant ethic supports this argument. His work suggests that it was Protestant Calvinism whose principles encouraged the hard work ethic among working classes which contributed to the Industrial Revolution. Economic success is determined by the pre-destination of god. Those that prosper are proved to be part of the ‘elect’, therefore it is wrong to question poverty or exploitation as this ultimately questions God’s will.
Marx argued that religion was the ‘opium of the people’. In this sense, Religion is alienating. It creates misery preventing the proletariat from changing or realising their social position. Furthermore, it acts as a drug anesthetising the pain of this and making the proletariat want more. However, it is arguable that Marxist utopian principle of communism can be seen as a religion. When using the expansive definition of religion Robertson argues that communism shapes and influences people’s life, almost as a religion. In some nations, for example in Stalinist Russia or Maoist China, political leaders are idolised to an almost godlike status and the people are bound under the principles of communism. Therefore, Marx’s criticisms of religion could be applied to communism. Gollwitzer also argues that religion continues illegally in communist states, such as China and Cuba and therefore its influence and importance to people is not eradicated by equality, suggesting that people choose to follow religion as an enhancement to their lives, rather than an oppressive force. Postmodernists and interpretivists would also support this view, they argue that people have agency and are not passive, they determine their own world and religion is a choice which some people take.
Marxists adopt historical materialism to describe human relationships and argue that all societies are built upon unequal relations. Neo Marxist Giddens argues that this inequality is supported and maintained by religion and there are numerous examples of this over time. Examples of religion serving the ruling classes include Christian imperialism during the crusades and the idea of the ‘Divine Right of Kings’ which said that the monarchs’ actions were supported by God and therefore legitimised. Religion therefore, acts as a mechanism for social control.
Social control is maintained through ideological, political and economical control. Althusser believed that religion was an ideological state apparatus because it has direct links with the bourgeoisie and its function is the maintenance of ideological control. Religion assists in the manipulation of ideas, to create a more passive and obedient proletariat. It does this through covert learning which is provided through religion. Ideas such as patriarchy in the church can be transmitted to society. Feminists support this idea that religion promotes misogynistic ideas of women as the bringers of original sin. Therefore, their oppression in capitalist society is justified by the teaching of the Church. Additionally, hierarchy in religion can be transmitted to hierarchy in society. Gramsci argues that religion contributes to the maintenance of hegemony: ideological dominance of the masses by a few. Particularly, the fascist state under Mussolini was aided by the Roman Catholic Church, in terms of ideological support. Religious leaders are often closely linked with the state so therefore support capitalism as they offer their support to capitalist governments.
The limitations of Marxism can suggest that Religion acts as a force for change rather than a conservative force. However, at the time of Marx writing, religion less broad and more organised than today. The leading institutions of the Catholic and Protestant Churches in Western Europe were central rather than other dominations, cults and sects.
Finally, one criticism of Marxism is the secularisation argument. While less than 10% of the population now regularly attend church it can be argued that religion does not have enough of an influence on people’s life to be oppressive. We now live in a postmodern society where society is no longer so economically deterministic; therefore it can be argued that there is no longer oppression by the ruling classes.
