The criticism of an ideological system should, in a number of aspects, also cover the forms of manifestation of the multi-layered religious phenomenon. Thus, not only parallels on content, but also a number of formal similarities between the critique of ideology and the critique of religion, are very bright. However, in terms of a Christian theological methodology, criticism of religion should not be understood as a total critique of religious consciousness. It takes into account the value of the proper knowledge and worship of the personality's relationship to a transcendent self. In this case, it is a specific understanding of the critique of religion that is directed against certain religious beliefs insofar as they become a co-operative mechanism of the ideological system, that is, to the extent that some functions of religion can be degraded to the level of transient political realities and become an ideological tool of delusion.


![creacin_de_adn_miguel_ngel1.jpg](https://cdn.steemitimages.com/DQmcRnEsECb4WT43SnVTADeCMzMWTgrBfqSJpETfCbm69hL/creacin_de_adn_miguel_ngel1.jpg)
[image source](https://philipstanfield.com/2016/01/15/hegel-ideology-and-supremacism-in-western-philosophy/)


As a product of social and self-consciousness, aimed at unity of thinking and practice, ideologies in modern societies are the main partner of a dialogue about Christian faith, as in antiquity these were myths or later philosophical systems and teachings. Ideologies have a surprising resemblance to Christian faith. They, as well as faith, gain an image in shaping and structuring society. They seek to direct the historical process to a central point - the inner meaning or purpose of social development - by inviting the man with his consent to accelerate the onset of the time when the ideological model should become an idealized experience in this respect. The myths in its archaic robes and the temporary abstract wisdom of philosophy have less in common with the essence of faith, namely to give in the immediate social context a certain meaning and purpose to the historical process. It is this similarity of religious faith with totalitarian ideology that makes her the most dangerous opponent. That is why the question often arises: Are not some totalitarian ideologies trying rather than being a dialogue partner of the faith to become a religious heir and to replace it completely?


To Hegel's critique:

Religion is a sigh of the suppressed creature inherent in a heartless world, as it is a spirit of soulless order. Religion is the opium of the people. Allow me briefly - in a big touch - to outline three basic phrases about the essence of ideology. First for Marx. For him, ideology is a pathology of human consciousness - it is the work of the split person and of the classical division of two classes - exploiters and exploited. Social power seems to be the producer of material goods no more as its own power but as a foreign power that enslaves it. Ideology serves to conceal the economic and material causes of this oppression mostly on three levels:
- one time at the level of money - the economic fetish that intervenes between the producer and the consumer.
- then at the level of the state - the political fetish that is inserted between the citizens and the administration.
- and finally at the level of religion - the metaphysical fetish that separates man from his own power because Marxism appears to be opium for the working masses.

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[part 1](https://steemit.com/godflesh/@godflesh/some-thoughts-about-philosophy-ideology-and-religion)