O cristianismo não começou compacto, puro e perfeito, como dá a entender a
experiência de Pentecostes (At 2,1-12). Lucas tinha o seu objetivo ao narrar aquele
momento. O cristianismo, em várias partes do mundo, em culturas diferentes, com
várias experiências religiosas, teve, na sua origem, muitos grupos com propostas
diferentes. O importante é entendermos que todos os grupos, sejam de escravos ou de
mulheres, sejam ligados a Jerusalém ou aberto aos étnicos, sejam próximos a Roma ou
à Grécia, todos eles tinham algo em comum e fundamental: a fé em Jesus, o Cristo, o
Filho de Deus. Isso unia a todos.
Religion can be seen from a freudian perspective as a relatively successful attempt to mitigate
the feeling of impotence and frayalty of human being. Loved and fearfull, protective and
persecutor, the christian God would have been molded upon the fatherly imago prototype,
which, in turn, was formed by the influences of the ontogenetic as well as the filogenetic father.
This work tries to duscuss Freud’s criticism of religion from the point of view of his persistent
defense of science as a positive way of pursuing the development of humanity. He argues that
such a defense would be, in fact, relative, because the scientific solution would be at most
an ersatz to the religious one, given the indestructibility of the desire of god. In the age of
technique, instead of totem-God, Christian-God, one rather talks about man-God.
