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 In
this day of unbelief the student of “Comparative Religion”
(specially those who are “smatterers”) may conclude that all “religions”
are but social developments. He sees external points of likeness, and if
his grasp of “Christianity” is limited to ritual and traditional “dos
and don’ts” he is woefully unprepared to make a true comparison.
Couple this with today's wide rejection of “established” religions,
and it is easy to see why our youth, without chart or compass, have
turned to pagan forms of Animism (“spirit” worship) and like cults.
But
careful students of pagan cultures, where the light of God’s
revelation has not shown, see a different picture. We quote from “The
World’s Religions,” edited by J.N.D. Anderson; Eerdmans Publ. Co.,
p. 21-f. In the chapter on Animism the author examines the effects of
man-developed “morals” (having no higher source than man) upon life
patterns. “The
complete absence of any conception of love on the part of the spirit
world or the spirit worshipper deprives the individual of any of the
consolations of religion. ‘You may go through heathendom anywhere, in
the “Indian Archipelago, in New Guinea, in the South Seas, and in
Africa, and you will nowhere find humanity, mercy, kindness and love.
Selfishness reigns nakedly everywhere, and self-complacency is boasted
of as a virtue.’ For the old and infirm life has few comforts; once
they have become useless to the tribe, their existence is only just
tolerated, and nothing is done for their comfort in sickness. Death
holds only terror for the living, for it is a passing into the darkness
of the
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unknown. A vague and shadowy, dismal existence is
envisaged without any certainty of meeting again the loved ones left
behind on earth. The spirit-worshipper is without hope.
Some
primitive tribes are remarkably
free from lying and stealing as a general habit, and adultery is a
crime often punished with death. Superficially, one might conclude
that here is a clear differentiation between good and evil; but on
closer examination one finds that practices which would tend to
break up the social life of the family or clan are taboo for that
reason, and are not a sign of intrinsic virtue. Adultery is not
viewed on criminal or moral grounds, but because the wife is the
purchased property of the husband and probably of the family into
which she has married. Custom and taboos are the binding factors,
but the idea of morals is entirely absent. While adultery among
Jinghpaws is regarded as a heinous crime, promiscuous intercourse
among the unmarried youth is not only condoned, but encouraged by
the elders of the tribe. There is no sense of sin; “yubak”
really means punishment— the consequences of mis-behaviour.
Misfortune may be regarded as a crime, for death in childbirth or by
accident is treated with horror as though the victim was responsible
in some way for inflicting this manner of death on the community.
Sin is offending against tribal custom or taboo, and what is morally
evil may be regarded as good if it does not transgress tribal law.”
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