7.4: Complexity and Problems of Rituals

To close our discussion of rituals, we must address their downfalls and problems.

Some rituals may be so complex the participants fail to understand the symbolism and meaning behind them. Also, some rituals may be performed so often the individual views it just as a habit or routine action and not a ritual. In these cases, the ritual should not be performed until the participant is made fully aware of the meaning or approaches the ritual with needed amount of reverence and respect.

Another problem of rituals is that they can be misused by the participant for a reason other than what they were created for. A good example is the ritual of fasting, which is common to all major world religions. Fasting is a time to focus not on worldly pleasures, such as food and drink, but on the Holy. It is also a time of bodily purification. Too often comments such as, "I'm so glad my church is going on a two day fast. I need to lose weight!" Fasting has nothing to do with going on a diet or losing weight. To approach the ritual of fasting in this mindset is wrong.

In addition, the commercialization of the religious festivals is another problem with rituals. The Christian festivals of Easter and Christmas are good examples. Recognizing these religious festivals by spending hundreds of dollars has become almost a required act throughout not only the United States but much of the world today. Many say such actions are harmless. However, not only do they contribute to our culture's sense of greed, they also conflict with Jesus of Nazareth's teachings. After all, Jesus taught his followers to "Sell everything you have and give to the poor..." (Mark 10:21), not to buy a trunk load of material possessions and baskets full of chocolate.

Furthermore, some rituals, such as Easter and Christmas, have become altered over time. For instance, most of the celebrations associated with Easter are from pagan traditions. The Anglo-Saxons, a group of people who lived in northern Europe, worshipped Eostre, who was the goddess of spring and who helped the sun return after the long, dark winter. According to Anglo-Saxon mythology, Eostre once saved a bird that was unable to fly because its wings had frozen in winter by turning the injured bird into a rabbit. Since this rabbit had once been a bird, it could continue to lay eggs! Eggs are an archetypal symbol of fertility, partly because chickens rarely lay eggs in winter. It was common for Anglo-Saxons to give each other the gift of an egg in spring when chicken resumed their laying. When Christianity was expanding and the Anglo-Saxons were converted and became Christians, they retained their pagan traditions. A similar story exists for the Christmas tree. It is truly ironic when Christian churches perform these pagan rituals today.

Lastly, rituals are the basis for many superstitions. For example, the number twelve is viewed as a perfect and holy number within Judaism and Christianity and occurs 187 times in the Hebrew Bible and New Testament combined. For instance, regarding Judaism, Jacob had twelve sons; there were the twelve tribes of Israel, and the temple priest's breastplate had twelve precious jewels. In Christianity, there were the twelve disciples and later the twelve apostles. When one adds to that which is considered perfect and holy, it is considered an abomination. Thus, thirteen is an unlucky number.

In closing, rituals - though they are performed repeatedly - are much more than routine acts. They help to form the fabric of a community while binding it to the Holy.