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A Religious System for a Future Dystopia


Civilization has been linked to religious history for a long time. The sheer fact of historical studies is heretical for many religions; historical thought for other religions is an essential part of religious practice. Religious identities were an issue of decision and an instrument of control. In every part and period, religions have been a fundamental component in human history and remain so in today’s globe. Some of the critical forces have shaped education, the arts, and science.

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Religion can play a role in the evolution of sophisticated human communities of significant dimensions. Features of religious systems from tiny to substantial urban civilizations are investigated at different social levels. In transitional civilizations, the importance of religion is explored, as is the influence of witchcraft, superhuman enforcement, and the moralizing of god’s cultural development. The transfer from an image to a conceptual modality of religion and the links between the holy and the mundane worlds are studied. Shreds of evidence and techniques from collaborative and multidisciplinary science are required for cultural evolutionary approaches. It might be precise because religions are complicated and varied, and they are the objective of empirical study. Religions vary, and with time, the dimensions of this difference alter. However, religious change and continuity appear to be predictable. In other words, religions are complex but not unpredictable. This work was written with the aim of studying the development of religion and creating a religious system for a future dystopia.

In order to define the concept of a religious system, one should familiarize oneself with the origins of religion and how it originated. Prehistory, the time before written reports, is the central part of the human experience. During the Paleolithic alone, almost all people’s history happened. Prehistoric civilizations covered the world and lasted for more than two million and a half years. They were different and challenging to study because of the dearth of written documents that describe their religions in depth. In the Homo sapiens period, anatomically, modern people probably first developed the cognitive capability of religion. In the Upper Paleolithic, religion was established with certitude about 50 000 years ago, excluding scant and disputed data from the Middle Paleolithic. Paleolithic religion may have been shamanic, geared toward unique spiritual leaders who entered psychedelic to gain esoteric spiritual understanding. These activities are projected based on the rich and sophisticated art that the Paleolithic artists have left behind, in particular the ornate caves they have made and their mysterious Venus images.

Around 12,000 BC was brought about by the Neolithic Revolution, which established agriculture as the primary way of life. Compared with its Paleolithic ancestors, neolithic civilization became hierarchical and inequalitarian, and their religious practice probably altered. The neolithic religion has been more structural and essential than the Palaeolithic religion, maybe a connection to one’s ancestors and the ancestors of whole groups, tribes, and towns. The stone circles of the British Isles, the most recognized of which is Stonehenge, were one of the prominent features of the Neolithic culture. The Proto-Indo-European mythology, which initially spoke the Proto-Indo-European language partly rebuilt by standard religious components amongst the early Indo- European speakers, is particularly well-known in the Late Neolithic by Chalcolithic religion. In some respects, religions in the Bronze Age and the Iron Age are understood via archeological documents, and in other words, more than the Paleolithic and Neolithic religions through written records. Modern reconstructionists now focus on these ancient religious periods and numerous pagan faiths based on pre-Christian activities in proto-historic bronze and iron cultures.

It is also essential to understand modern concepts since they will give an impetus because the time period will be much less. A post-industrial society, a transitional society that is also linked with later social transformation, from a manufacturing to a service-drawn economy, is the next evolutionary phase of an industrial world is post-industrialization. Also, it is most apparent in the nations and areas which were among the first in the Industrial Revolution, such as the United States, Western Europe, and Japan. The outsourcing of produced products alters how society members view and deal with aliens or immigrants. Moreover, those who were formerly employed in the industrial sector do not have a well-defined societal function. Post-industrialism has a variety of direct consequences on the community. First, the term community is linked to more dispersed but equally thoughtful persons less with geographical closeness. Progress in telecommunications and the Internet means that telecommunications are becoming frequent, which means that individuals and their colleagues are further away from their jobs. Factors such as the Internet will help advance the definition of the future religion, as this technology is essential to people today.

Universalism is faith in every soul’s redemption; although universalism emerged in Christian history at different times, especially in the works of Origen of Alexandria in the 3rd century, it had its origins as an organized movement in the United States in the mid-XVIII century. The lighting worked to mitigate the stark features of the theology of Calvinism and to prepare the way for the regeneration of the concept of universal saving. It was inconceivable for the universalists if a loving God chose just a part of the people for redemption and condemned the remainder to eternal torment. They claimed that afterlife punishment was a little time when the soul was cleansed and prepared before God forever.

In terms of belief, universalists have varied dramatically from the beginning—tentatives to produce declarations of faith, only partially successful, as late as 1935. The essential components of keeping the movement together were liberalism, freedom of interpretations, tolerance of variety, agreement on an approach to theological and religious questions, and belief in human dignity. Universalists usually emphasize the use of reason and the change of faith in the light of science’s findings. Therefore, traditional Christianity’s supernatural aspects are dismissed as incompatible with contemporary understanding. Jesus is regarded as a beautiful teacher and an illustrative example, yet He is not divine. In the twentieth century, a larger view of universalism emerged. Although universalists underlined their connections to the Christian heritage, they investigated the universal components of religion and sought stronger connections with non-Christian religions.

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In order to create a religious system of the future, one should understand what state the world is in at that moment in time. The year is 2100; life on earth is a challenge; rising global temperatures have left vast sections of the world stormy, people live under corrupted totalitarian states, and the war on knowledge is prevalent. If the descendants of today’s people forget about the heritage in the form of today’s religions at that time, then the outcome can be very different.

Totalitarian states will persuade people to believe that their government is something inescapable, and people will worship it so that it does not subdue them. For the government, this will be the most profitable option since all their actions will be justified by the fact that it is necessary for the good of the whole world. There is also an option where people can run wild and start worshiping the elemental gods, as it was before. The sun god will be in charge as the world is warming. The government will also worship elemental gods; however, it will be divided into several independent states due to differences in the interpretation of religion or traditions. People’s lives will radically change, and their social position and level will begin to be measured differently. Most likely, massive showdowns will begin in the cities so that nothing will settle down so quickly. Everything will lead to local wars around the world, which will only worsen the state of the world, and religion will begin to change and evolve into something new or long-forgotten old.

There are more realistic concepts in which the following will happen. In the first case, the world will come to a critical moment when the main religious movements will cease to recognize others and turn their territory into totalitarian states so that people will not switch to other religions. The Muslim and Christian worlds can begin to feud because the Arab peoples have come to promote their religion worldwide. This religious system will be in such a way that a person born on the territory of a particular religion will have to profess it since the authorities will not recognize the religions of neighboring states, which can lead to claims from society and a desire to study the world outside the totalitarian government.

There is also the concept of an internet god; since the Internet occupies a significant part of people’s lives and many believe everything written there, this influence will lead to a new religious system that is not excluded. God will be one, and he will follow people as they will always count and everywhere, in real life, since cities are equipped with cameras and the Internet by themselves. This religion can also positively affect society if humanity concludes that the world should be improved and not watch how it dies before our eyes.


Summing up, civilization has always been associated with religious history. For many faiths, the reality of historical research constitutes heresy; historical cognition is an integral component of religious practice for other religions. Religious identity was a decision-making concern and a control mechanism. Religions have been a critical component of human history in every area and time and remain so in the world today. Some of the critical influences influenced education, art, and science. Religion can have a role in the development of complex, critical human groups. The proportions of this disparity fluctuate and change throughout time. However, it seems foreseeable for religious change and continuity. Religions are complicated but not unexpected, in other words. The world will be different as living conditions change. The social life of people will deteriorate as the state of the planet, and the political climate becomes harsher. Religion will begin to change, as people will not be able to perform the necessary rituals, temples may close, and people will have to change the canon.

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