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I vividly remember my childhood days spent at Christ the King School in Pleasant Hill. I
remember my friend group’s secret codes and our favorite places to play. I remember the themes
of seasonal plays and the smell inside the gym and the voices of teachers I loved and hated.
Throughout elementary school, much of our learning was centered around God, a
mysterious entity that carried almost daunting implications at the time. Our curriculum took the
shape of a ladder. Starting with basic prayers like “Our Father” and “Hail Mary” as
kindergarteners, we climbed the rungs year-by-year—passing the Stations of the Cross in third
grade and The Beatitudes in fifth—as we gradually got closer and closer to the ever-mysterious
At the top of the climb, we graduated eighth grade and had a nice reception with priests
and sisters. The teachers gave speeches and everybody shook hands and we—the students—were
“thrown out into the real world” as the administration called it.
***
In 2015, I transitioned from eighth grade into a much bigger sea (another Catholic
school), and found myself spiritually lost. While I knew the technical aspects of my religion, my
true faith’s presence was absent in my life. This clear divide between my “beliefs” and actual
actions forced me to look introspectively at such a seemingly large part of my identity. While I
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had attended a Catholic school and weekly mass services almost without fail for nine years, I
What is my relationship with the God that I pray to? Why should I fast on Fridays? How
Forget what they say it is supposed to do!, I thought. More than anything, more than the
spiritually.
So, in 2016, I joined a bi-weekly formation group of about one-hundred other teens on a
journey of finding spirituality through religion (Catholicism). Although we still covered the
dogma of the catechism, we focused more heavily on experiential impacts of our faiths: how
Through this program, I was able to examine my faith more closely and eventually
Most importantly, through my faith, I found an extra help for discernment. I can now turn
to the teachings that I used to blindly follow and recognize their implementations in my everyday
life. While I may not necessarily agree with all teachings of Catholicism, my faith is still one of
program, I know that this is not the case for everybody. This realization has led me to heighten
my level of curiosity regarding the implications of religious membership on those that practice it
and ultimately pose the question: How does religion manifest itself in an individual’s character?
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Religion has always served among society’s chief moral informants. Ever since the dawn
of time, civilizations have turned to words from the divine to mold their compunctions and
definitions of good and evil. In Ancient Greece for example, citizens acted in ways that they
believed would please the gods and give them favor in the afterlife (Alexander). Later, in Rome,
brilliant scientists and philosophers were shunned, silenced, and even killed under the of pretexts
heliocentricity—were simply disregarded because they went against the teachings of the Church
and thus were absolutely unacceptable (Wolf). As Christ the King Catholic Parish Youth
Minister Rick Lejano describes it, the primary “textbook” purpose of religion is for people to
“use [it] as a gauge for how we should be treating other people”. Note—this definition is not
only the purpose of merely Catholic religion; the purpose of Judaism, for example, is to “strive to
make the Torah real in our lives” (Eron). Essentially, religion is meant to influence our morality
and tell us what is right and wrong: but is this intention actually the case?
According to a Pew Research Group study, about sixty-six percent of the people in the
United States identify as religious (Smith 13). Thus, it would make sense that—assuming
religion’s prime purpose is to head discernment—a majority of the nation would consult their
Findings from the same study actually display the opposite of this notion. Of religious
adults in the United States, 45% say that they use “common sense” to guide their definitions of
right and wrong, significantly higher than the 33% that look towards religion to shape their
compunctions (Smith 64). To further display this point, while all Abrahamic faiths condemn
abortion, fifty-three percent of adults in the United States say that it should be legal in all cases
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(Smith 34). While none of the most popular religions are in support of gay marriage, fifty-three
What causes this separation between the teachings of religion and the beliefs of religious
people? To answer this question, we must start at the nature of religious teachings. Religious
categorized as deontological: there is an absolute moral right and wrong that should be followed
regardless of whether or not those actions necessarily bring forth mass happiness (Rousseau). As
Father Mario, associate priest at Christ the King Parish describes it, “There are things that are
morally wrong, and there are things that are morally right. Leading a Catholic life, having an
informed conscience through the teachings of the Bible should lead you to what is right all the
time”.
Indeed, this characteristic of religion can be easily observed throughout the divine texts.
Take the Ten Commandments for example: “Thou shalt not kill” (The Holy Bible). Look at the
teachings of the catechism for example: “You shall not kill the embryo by abortion and shall not
cause the newborn to perish” (Paul). These orders definitely leave no room for interpretation.
Either you commit the action that is right, or you don’t—there is no in between.
But what if you’re killing an intruder to save your family? What if you’re killing a tyrant
to end a war? What if abortion is necessary to save the mother? What if the woman was raped
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The questions above are all parts of the reason that many choose to act in ways and
believe in ways that their religion does not support; most adults in the United States (roughly
sixty-four percent) believe that morality—unlike what religion teaches—is open to interpretation
(Smith 67). As Rick Lejano puts it, the “by the book”, closed-off nature of religion often serves
as a turn off for adults towards following religious teaching. Most people see this deontological
Thus, rather than acting in accordance with the accepted practices of the faith, the
75-percent-religious-adults in the United States have chosen to act in more liberal ways
regarding morality. Rather than the expected value of deontological—after all, most of the
To explain this term, we can look at a classic ethical hypothetical that is used to identify
“A runaway trolley is heading down the tracks toward five workers who will all be killed
if the trolley proceeds on its present course. Adam is standing next to a large switch that
can divert the trolley onto a different track. The only way to save the lives of the five
workers is to divert the trolley onto another track that only has one worker on it. If Adam
diverts the trolley onto the other track, this one worker will die, but the other five workers
In this situation, a utilitarian would flip the switch because their “perspective dictates that
most appropriate action is the one that achieves the greatest good for the greatest number”
(Crockett): saving five and killing one. A deontologist, rather, would refrain from flipping the
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switch because it would cause his direct involvement in “killing an innocent person”, something
If we look at the accepted values and practices of Western society, specifically American
society, it is not hard to notice that these civilizations—although they identify as heavily
religious—tend to lean more utilitarian. Utilitarians morally permit euthanasia because it “ leads
to the happiness of the individual and society” (A) while deontologists believe that it is morally
impermissible because it involves a second-party directly constructing the means and methods to
One potential explanation for this notion, for this heightened level of utilitarianism in the
United States, can be attributed to the entertainment industry: “The media encourages
utilitarianism. They encourage a life without moderation, a life without sacrifice, a life where the
end justifies the means if the end can provide the greatest amount of people with an illusion of
happiness” (Parrish).
So, if the primary purpose of religion is to guide morality, and it is not being used to
guide morality (it is being pushed aside for other agents such as the entertainment industry), then
what does it actually mean to those that practice it? How does it manifest itself in an individual’s
character?
earlier—the intended p urpose for practicing religion is to influence morality, the facts and
behaviors gathered from society display that it is not chiefly used for that motive. Rather,
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Christ the King Minister Lejano, for example, while he openly “disagrees with some
things the Church says”, still uses religion to influence his actions. He says that the most
important part of religion in his life how it has taught him how to treat the poor: “that’s
something that I pull directly from Catholicism...not from my own form of morality, but from
Catholic morality”.
A Northgate senior that requested be made anonymous has different persons for
practicing religion: “religion is not about rules, it’s about relationships...there is nothing more
enticing to me than a Savior who offers salvation that isn’t determined by performance...by a
because I feel that it gives my life purpose; my sister practices because the stories of the Bible
give her inspiration; another source that requested to be kept anonymous stated that they didn’t
even know why they practiced religion: “to be honest, it’s never been a big part of my life. Like,
I went through the motions but I’ve never really known like ‘what for?’”.
The point is this: religion is a concept that is too complex to assign general
characterizations. It’s vast. Made up of many parts. Present in different cultures. Affected by
There will never be a singular motive to answer the question: it doesn’t manifest itself the
***
Can one fully describe the universe, with its millions of gears and parts? Can one
adequately explain its functions, its tenfold of mentalities, its multitude of Gods? Does a tenet, an
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adage, a lesson of Steinbeck or Christ come to mean the same—travel untouched—as it spreads
Perhaps an algebraic proof, a property of gravity, a coefficient of “x” can maintain its
identity through time unscathed; but can the same be said of all things? Can a specific morality
for instance, come to be proven as perpetually correct, just as the roundness of the Earth has been
proven by science?
Is there a fit-enough moral informant, like a Hawking to the cosmos? Is there an ethical
authority, like Isaac Newton was to physics? Is any shaman, sister, Allah, or Torah alike truly
qualified to judge me on the merit of my choices? Qualified to influence me o n the just-ness of
my actions?
Maybe questions like these are meant to remain unanswered, only understood. Maybe our
metaphysical level, undefined. Maybe morality can’t be compared to gravity; maybe there will
never b e a proven r ight or wrong. But maybe that’s how it’s meant to be.
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Works Cited
Alexander, Caroline. “How the Greeks Changed the Idea of the Afterlife.” National
www.nationalgeographic.com/magazine/2016/07/greek-gods-ancient-greece-afterlife/.
Brassington, Iain. “Killing People: What Kant Could Have Said about Suicide and
Euthanasia but Did Not.” Journal of Medical Ethics, vol. 32, no. 10, 2006,
doi:10.1136/jme.2005.015420.
Crockett, Molly. “The Trolley Problem: Would You Kill One Person to Save Many
www.theguardian.com/science/head-quarters/2016/dec/12/the-trolley-problem-would-you-kill-o
ne-person-to-save-many-others.
Eron, Lewis. “The Goal of Life.” Reconstructing Judaism, Reconstruction Judaism, 2015,
www.reconstructingjudaism.org/dvar-torah/goal-life.
Feliciano, Jack, and Mario Rizzo. “Interview with Mario Rizzo.” 9 Mar. 2019.
Feliciano, Jack, and Rick Lejano. “Interview with Rick Lejano.” 3 Mar. 2019.
Parrish, Emily. “Are Utilitarian & American Synonyms?” Bear Market, Bear Market, 10
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Smith, Gregory. U.S Public Becoming Less Religious. Pew Research Group, 2015, pp.
Thomson, J. J. Killing, letting die, and the trolley problem. The Monist, 1976, pp. 59(2),
Wolf, Jessica. “The Truth about Galileo and His Conflict with the Catholic Church.”
newsroom.ucla.edu/releases/the-truth-about-galileo-and-his-conflict-with-the-catholic-church.
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