I am not trying to dream up a futuristic image of religious people all wired up with gadgets as they attempt to connect with some ultimate force beyond the outer space of human rationality. And, this is not about science fiction. In fact, it is through a scientific insight that I have been motivated to do this reflection. A cover story of New Scientist (Feb 7, 2009, p.31) suggests that “some of the foundations for our religious beliefs are hard-wired”. This is certainly some good news for faiths and the "business" of religions – especially those empty pews.
From their research, some scientists are contending that humans possess a kind of religious “brain circuitry” “that never goes away”., however much we have tried. This may in fact be one reason why people claim they are spiritual while they do not touch the institutional church with a barge pole. Not even atheists and agnostics can disown this kind of religious “brain circuitry”. They too are prone to the thinking of ultimate reality: and they often “tacitly attribute purpose to significant or traumatic moments in their lives, as if some agency were intervening to make it happen.”
Of interest is the further observation that “human beings have a natural inclination for religious belief especially during hard times.” Of course, I knew this long before reading this. Coming from a poor and cash-strapped country (Guyana) and keenly following the story of Haiti, one is aware and amazed of the immense faith of Haitians, for instance. Africa, can be another example. In fact, hard times can be considered chronic. Marx’s observation on how religion becomes the “opium” for the oppressed would have benefited from this scientific insight.
The findings also noted that “religion is an evolutionary adaptation that makes people more likely to survive and pass their genes onto the next generation”. Given the rise of religious fundamentalism across the religious landscape, and given the related fact of one track wiring that turns into deadly dogmatism, we may wish to ask: what is it we are actually passing on through these religious genes? Is there hope that religion and believing will become more life affirming? What are these genes that we will pass on? Is it time to rewire the “brain circuitry” of our religious genes in the evolutionary adaptation process? Or would this be putting a wrong spin on “free will” – a doctrine which certainly needs rethinking – as no "will "is free. It is always conditioned. Theologians need to understand the development of bodies of knowledge over recent times in order to articulate a consistent theology that will carry integrity and moral clout. Perhaps, wired as we are, we may wish to contemplate the possibility of thinking out of the box.
© copyright Jagessar March 26, 2009
