Sigmund Freud’s discourse traces a connection between civilization and religion as an illusion. As such, at the beginning of the book he raised a critique on civilization by claiming that civilization does not intend to effect the just distribution of wealth extracted from nature but that it intends to perpetuate the current distribution of wealth and the status of human interrelationship (Freud, 1989:4-5). In this context, Freud raises the concept that although civilization is plagued with problems because it seeks to curtail the satisfaction of human instinct, it is useful for humanity to create a communal relationship because it lessens the uncertainty, cruelty and control of Nature and Fate over human life. As such, it can be impugned that human civilization is a tool whose “principal task …, its actual raison dêtre, is to defend us against nature” (Freud, 1989:14). In this framework, the humanization of nature and fate is undertaken and is deemed instrumental in removing the people’s fear of nature and rob nature of its capacity to destroy and annihilate humanity. Thus, this process pave for the reenactment of one’s self as “a small child, in relation to ones parents. One had reason to fear them, and especially ones father; and yet one was sure of his protection against the dangers one knew” (Freud, 1989:16). Within this paradigm, man utilizes the gods with a threefold tasks: “they must exorcize the terrors of nature, they must reconcile men to the cruelly of Fate, particularly as it is shown in death, and they must compensate them for the sufferings and privations which a civilized life in common has imposed on them”(Freud, 1989:17). Being such, man’s continued helplessness is assuaged by the protection given to them by the gods. Moreover, since the medieval period, man’s relation with the gods has been transformed in the reenactment of the loving relationship between the son and the father.