An important point in the concept of religion for Marx becomes a thought that as the people can overcome religious under the conditions of man's mastery of the forces of nature and overcoming the contradictions between the people in the socio-economic and political spheres of society. So, religion reflects the time of man's dependence on the conditions of the life and definite social relations. The real forces facing people in their lives, and who rule over a man, recognized by the religious consciousness in distorted form and appear as ethereal, supernatural forces. From the standpoint of Marx religion is a set of values developed by people in the course of their cultural development, but erroneously attributed to divine powers or gods. Since people cannot recognize their own history in full, they tend to explain the values and norms that are social in nature, the gods activities.
For Marx, the Reformation was the first decisive battle in the fight against the European bourgeoisie against feudalism, the first act of the bourgeois revolution in Europe. For Marx, Luther and Münzer act as ideologists of the two opposing classes. Luther’s and Münzer’s doctrines, characters and performances are full of the embodiments of their parties. Marx believed that their understanding of religion and secular government were diametrically opposed. Luther freed man from outer religiosity by making religiosity the inner world of man. Luther believed that the social institutions created by people to provide them the opportunity to dispose of his own life, to love and to do good. In recognition of the true nature of social institutions of their potential will finally be realized in full.
Marx pointed out that Münzer’s religious philosophy largely approached atheism, pantheistically identifying the concept of "god" and "the world", and that the teachings of Münzer were directed against all the basic tenets not only Catholicism, but of Christianity in general. Münzer called to seek paradise on earth, required to establish the Kingdom of God on earth. It implied the social order in which there will no longer be any class distinctions, no private property and an alien state power. Münzer used Luther's formula of "justification by faith" to justify the need for action of the masses in the name of the socio-political program, which Marx described as a fantastic anticipation of communism. It is easy to see that for Münzer religious sermon and quotes from the Bible is the only external form for the promotion of social coup by the revolt of the poor against the rich people. For Münzer religious idea is in complete freedom, in denial of all existing authorities in the decisive struggle with the whole structure of feudal society. Therefore, it not only rejects deal with feudalism, but denies any class society and all exploitation and, such a way anticipates the future classless society. For Marx, Luther was the ideologist of the burgher reform that obey their new faith and the authority of the church secular power. This is the form in which the burghers of the town goes to deal with the existing system, acting only against the feudal church.
Karl Marx asserted that man created religion. The great German thinker supposed that man is not an abstract being, hiding outside world. In an alienated state it gives rise to a religion as a distorted consciousness of the world. From the standpoint of Marx, religion in its traditional form has to disappear. This is because the values that find expression in religion can become the guiding ideals to improve the majority of mankind, but not because of these ideals and values are wrong. We must not fear the gods, who have created and must stop impart their values, which themselves can implement.
The legalization of same-sex unions conceptually affects both legal tenets and moral norms prevailing in society. The population of a particular state that decided to legally recognize the new concept of family relations must be prepared to accept homosexual marriage as a mechanism aimed at achieving equality. Formation and development of the family is under the influence of the whole system of economic, social and other factors, which in various ways combine and interact with each other. There are various scientific theories explaining the origin of sexual orientation (Byne, Parsons). The high level of tolerance for any deviation from the socially approved norms of gender identity demonstrates the specificity of socialization at the level of social institutions of society as a whole. First of all, it is the specificity of the national identity formed as a religious and socio-political discourse of public opinion. Scientists have discovered that the psychological and social aspects of long-term relationships between same-sex partners similar to the relevant aspects of the relationships of heterosexual couples. As heterosexual and same-sex couples united by deep emotional ties and also tend to close, love, loyalty and stability. They are similar to the processes and stages in a relationship.
Supporters of homosexual marriage stand on the inadmissibility of the use of religious beliefs in the argument of social phenomena in a secular state. The legislation on the registration of marriages cannot be determined by the rules of the church. Registered marriage gives certain guarantees and privileges. These include family health insurance, family tax benefits, rights provided by the legislation of the inheritance, the right not to testify against a spouse in court and many others, even household privileges. Nowadays the symmetrical structure is more typical for the families of educated people in society with a high level of socio-economic development. Same-sex couples, insisting on legalizing their union, not only want to demonstrate to others the legitimacy of their relationship, but also rely on the statutory benefits for spouses.
Now family converts the structure type and need to adapt to changes in society. Thus it should contribute to the survival of the social system the preservation of its normal steady state.. Traditional forms of family run parallel to existing alternative models of family relations. However L.Wardle (2005) shows that children raised in homosexual couples are more prone to homosexual identity, earlier in risky sexual behavior. Psychoemotional consequences of such non-uniform arrangements for the children's sexuality can be catastrophic. However, the American Psychological Association has supported the adoption and education of children in same-sex couples in 2004. The American Medical Association issued a similar statement, supporting the practice of adoption of children by same-sex couples, as well as calling on its members to fight for the elimination of inequalities in health care for such children. Deviations from classical monogamy cannot unambiguously interpreted as a deviation from the norm and should rather be seen as a sign of substantial and irreversible evolutionary changes in the family institution. However, the majority of gay and grew up in the "ordinary" families were raised by heterosexual parents. Also there are no scientific confirmation of concerns about the fact that children of homosexuals are sexually abused by their parents or by their bisexual or homosexual friends and acquaintances. Sociological research shows that common concerns about children of homosexual parents, as a rule, are based on the unsubstantiated negative prejudices and stereotypes. Besides satisfaction with life in homosexual families sometimes higher than in the heterosexual. Whereas it can be concluded that same-sex families can be an alternative to interpersonal relationships that legally regarded as the norm rather than as a pathology.
Works Cited
Byne, William, and Bruce Parsons. "Human sexual orientation: The biologic theories reappraised." Archives of General Psychiatry 50.3 (1993): 228-239.
Wardle, Lynn D. "Inner Lives of Children in Lesbigay Adoption: Narratives and Other Concerns, The." . Thomas L. Rev. 18 (2005): 511.
