religion essays

Religion - Free Essay Examples And Topic Ideas

A research on religion.

On the surface, the book of Ruth appears to be the story of a young girl who thought she had it all, and then one day, had nothing, but then once again, is saved by Prince Charming. Every girl's dream right? But when we dig a little deeper, it becomes evident that this book is more than just a love story between a man and a woman, but a picture of redemption. Ruth the Moabite marries, loses her husband, and […]

My Personal Attitude to Religion

Growing up in a family who saw religion as not only priority, but a way of life is something I will always cherish. Ever since I can remember, my family and I had the same routine Sunday, after Sunday, after Sunday. Even though my parents were constantly busy with their jobs, I was always running around to attend my different sporting events while my brother and sister were vigorously training to improve their sound on the instruments they played in […]

Biblical Interpretation Paper

For my biblical interpretation paper, I chose to focus on the story of Jesus and the women at the well (John 4:7). In this story, Jesus finds himself passing through the town of Sychar. Jesus had been travelling long and far and stopped at some land that Jacob had given to his son Joseph. Jacob had a well on this land, and Jesus, tired from his long journey, sat down by the well. A Samaritan woman came to the well […]

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Representation of Religion in Asian Buddha Statues

Artistic concepts are broad. Art may be interpreted either literally or symbolically depending on a person's insights. It goes a long way in the depiction of reality or imaginary insinuation, be it a person or a place. However, the study of artistic features gives more profound meaning and relates each work of art to the subjects under study for example religion. Eliade Mircea once said that the Buddha's iconography had been changed to spiritual existence from human nature[1]. Considering the […]

Existence in the Buddhist Religion

Existence consists of three characteristics: suffering, impermanence, and the concept of no-self. Ideas of these three characteristics make up much of the Buddhist religion. The three characteristics of existence constitute much of the Buddhist world view, from views toward pain to ideas about rebirth. Suffering, or dukkha, is a central focus in the Dhammapada. Suffering can be caused by physical pain, from pleasure changing to pain, or from the perpetual state of change that all things exist in. The Buddha […]

The Bible and the Power of the Mind

The Bible often talks about the power of the mind and the thoughts that come from it. Moses, Paul and Samuel talk about the powerfulness of the mind; Solomon, Matthew and Moses talk about how it can be deceived really easily; and David, Luke and Paul talk about God's blessings that come with opening your minds to Christ. Minds and thoughts are powerful and worthy of protection; one's thoughts are able to change their reality and the circumstances they live […]

The Religion of Buddhism

Siddhartha Gautama was numerous things. He was a ruler, an educator, the Buddha and later a divine being. He showed the religion of Buddhism. Moreover, he even affected Indian history until the end of time. Buddhism has spread to numerous nations including Thailand and Mongolia. The Buddha was conceived in sixth Century BCE. He was fundamentally secured up a castle for a large portion of his initial life in light of the fact that a prescience told that his family […]

Humanity Religions

Introduction Christianity is one of the widely practised religion in the world, and one of the oldest religious practices. The religious groups that practice Christianity under strict guidelines from the bible are known as Christians. Coming in at number one as the current world statistics show is Islam. Another world-renowned religion is Islam and is considered the most widely practised religion in the world. These old practices were considered part of humanity because they gave guidelines on morals on how […]

The Different Types of Punishments that were Used in the Bible

The death penalty has been, and continues to be an ongoing, controversial debate in today's society. In fact, capital punishment was extremely prevalent, especially during the time of Christ. In the Bible, mainly the Old Testament, capital punishment was ultimately the primary consequence to any crime that was committed. This may come as a surprise for some when in today's world, God is commonly known to be all powerful and forgiving. "For if you forgive other people when they sin […]

The Relationship between Religion and Politics in the United States

The relationship between religion and politics continues to be an important topic in modern American society. In a radical act, the Constitution not only guaranteed religious freedom; it also stated that the United States would not have a national church and would not have religious tests for national office[1]. However, in American political life, some factors enhance the role of religion in a way that is not observed in other developed countries. In the article "How Politics Affects Religion: Partisanship, […]

Role of Religion in Marco Polo’s Travels

"The state and foundations of western civilization were breaking at the seams during the 13th century. The primary indicator of this was the destruction of Constantinople by crusaders because of its orthodox roots in 1204. In addition, western culture was facing its own obstacles since the Great Schism wreaked havoc on the power struggle between church and state. Through his travel memoir, Marco Polo highlighted the Mongol’s model of religious unity that was lacking in affluent western societies, and gave […]

Extroversion Vs Introversions Within the Bible

McCrae and Costa's model presents five factors of personality. When inspecting this model of personality, it is very fascinating to line up some of the characters within the Bible and how they fit into one of the factors. Looking at the component of extroversion the individual that fits best in scripture is the Apostle Paul, and the person who I would consider to be the opposite is Moses. It is very interesting how these two can be so distinct on […]

Religion Impact on Many Civilizations

Throughout the course of human history, many civilizations have risen to prominence as well as having collapsed into nothingness. One commonality that each civilization has had, regardless of the respective outcome, was the impact that religion had on them. Democracies such as Greece, empires and kingdoms like Rome and Egypt, and even the many great dynasties of China all had religious beliefs in some form or another that greatly impacted their ways of life. Religion played an essential role in […]

Religion in the Scarlet Letter

Everyone has sinned at some point in their lives and it has ruined relationships. Sinning however can be redeemable but it takes hard work and dedication in order to achieve that goal. In the novel, The Scarlet Letter by Nathaniel Hawthorne we follow Hester Prynne our female protagonist and her journey along the aftermath of sin and the change it brings in each character along the way. In seventeenth century Boston, the protagonist Hester Prynne does a horrible thing and […]

The Difference between a Cult and Religion

Images of strange symbols, massacres, and dark woods may come to mind when you hear the word “cult” - a term that has grown to have a lot of negative connotations in our society. It would be strange to even try to compare what we know as a cult to mainstream religions, a conventional part of our everyday lives. But in reality, the two terms are polysemous, there are many possible meanings and depending on the way they are being […]

Homosexuality in Religion

When considering religion, you'd never come to assume that any faith is okay with homosexuality. homosexuality is something that is not a preferred topic that is talked about in church. Some churches can perhaps come upon that topic very briefly however can never have a full series like they do with a series concerning family, your walk with Christ, prayer,etc.. homosexuality is a great topic because the percentage of the LGBQT population rises within the U.S. in this essay you […]

Mind According to Bible

The word,"mind" is used in a variety of ways throughout the Bible. God tells believers and unbelievers alike what to do with their minds. These are some of the things God says to do with their minds. God calls everyone to listen to and remember what He says. One example of this is in Deuteronomy 11:18, New International Version, "Fix these words of mine in your hearts and minds; tie them as symbols on your hands and bind them on […]

Religion’s Role in Gender Equality

In today’s society and looking back, gender equality is something that the human race, in general, has struggled with since the beginning of our existence. Modern society likes to blame certain groups more for the gender inequalities we are facing than others. More often than not the finger pointing ends up turning to religion. In the Western World individuals often accuse Muslims of oppressing women, when Christianity, historically speaking has not been leading the way in gender equality. That being […]

Religion and the Renaissance

Religion is not easy to define. Many people have their own definitions of religion based on how they perform their religious beliefs. Religion can be a specific underlying set of beliefs and practices generally agreed upon by a number of persons or faith community. In the dictionaries religion is defined as “the belief in and worship of a superhuman controlling power, especially a personal God or gods.” The Florence Cathedral depicts religion through the artifacts inside that have a religious […]

Religion as a Means to Bring People Together

Throughout the book, we see various religions, working for the good and bad of several empires and peoples. While often serving as a means of unification or an arm of government, it also has a tendency to marginalize other people groups living within a region. When state mandated, religion can cause social and political unrest from the hierarchy of certain religious positions such as bishops. Religion can often cause divisions even within itself, resulting in all the more fragmentation. In […]

The Love/Hate Relationship between Religion and the LBGTQIA Community

Abstract This research will analyze the ever complicated relationship between members who identify as Lesbian, Bisexual, Gay, Transsexual, Queer, Intersex and Asexual and various religious groups. The LGBTQIA acceptance movement is quite new to say the least, and there are still many barriers keeping them from reaching total acceptance. It is highly doubtable that any demographic will ever be completely accepted by another, however the lengths that many religious groups go to shun those who identify as anything other than […]

Religious Discrimination Throughout Cultures and the Workplace

Religious discrimination refers to the treating of an individual unfairly because of his or her religious beliefs (Kerner). P. Smith (2017) defines religious discrimination as the adverse treatment of an individual who is either an employee or any other person considering the religious beliefs of the person rather than the merit of the employee. Additionally, religious discrimination can refer to the unjust, or the prejudicial treatment of a group of people or just an individual because of his or chosen […]

Sexuality and Gender Within the Religions of Judaism and Christianity

In my term paper, I will be writing about sexuality and gender within the religions of Judaism and Christianity. I chose this topic because in recent years, it has become a topic of controversy. Christianity is largest religion; therefore, many people believe they know what Christians advocate on such topics. As for Judaism, I never really had knowledge of gender/sexuality in this religion because of ignorance. There was never really an interest for other religions on my part, but after […]

Mexican Culture – Religion, Family, Language, and Mexican Arts

"In this article, everything is important to the Mexican culture such as religion, family, language, and Mexican arts. Most of Mexico is dependent on church. About 82% of Mexicans consider themselves as catholic. Unlike other countries, parents are treated with respect. The largest event that a Mexican family celebrate is the quinceanera. A quinceanera is the celebration of a girl’s 15th birthday and is followed by a party. Mexican arts usually consist of clay pottery and colorful baskets. The style […]

Religion in Renaissance and Elizabethan Age

"The Renaissance also known as the age of “Rebirth” began in the 14th century. As the Renaissance occurred so did the Elizabethan era, also known as the Golden Age in English history, which began in the 16th century. The highly advanced drama during the time lead to dramas inspiring other and proposing several different readings such as the Holy Scriptures, pamphlets, and literary criticism to some of the first English novels. The sudden darkening change of literature connected to the […]

Feminism and Islam Religion

Throughout the Muslim world, a popular front of feminist belief is growing among women who are looking forward to reclaim Islam and the Quran for themselves. For ten years, many women trusted that they had to choose between their Muslim personality, their identity, and also their belief in gender egalitarianism. It was beyond the bounds of possibility of their choice that, the person that involved betraying either their faith or their feminist knowledge. About few years ago, a global movement […]

Importance of Bible

The mind should be very important to everyone, for it is the gateway for either good or bad to enter through. What enters the mind lurks in the mind. God wants what is paramount for everyone, and for believers to stay true. God wants what is paramount for everyone. Luke 21:14 says, "But make up your mind not to worry beforehand how you will defend yourselves." (Luke 21:14 NIV) This passage means do not worry what one will say to […]

All Religion View LGBTQ Life Styles Negatively

The Relationship between religion and LGBTQ community is different from time and place, and different religions. Countless religions in the world view LGBTQ negatively. This Negativity can range from explicitly forbidding to discouraging same sex sexual practices, and sexual reassignment, but liberals and progressive voices actively push social acceptance of the LGBTQ Identities. Most of the LGBTQ have been raised in many different organized religions many cherish their community’s faith but many are being forced to leave those communities’ behind […]

Comparative Religion Life of Buddha

Buddha which means enlightened one or the awakened is the titled conferred to Siddhartha Gautama. It is believed that he lived in Nepal between the sixth and fourth centuries. During that time, he tried different teachings but could not find any that was acceptable to him. One night while in meditation, he found the answers he was seeking thereby achieving awareness. This is what made him become Buddha. His life serves as the foundation of the Buddhist religion. Enlightenment, personal […]

Reformation was Mostly about Religion

I would say that the Reformation was mostly about religion. The majority of the documents shown to us pertained to the religious problems with the Church officials. Document 7 is a painting that depicts the bad things the church officials are doing. They are shown indulging in wealth and glory. Some men are also depicted with concubines and illegitimate children. In document 11, John Calvin writes “Nothing therefore can be more absurd than the fiction, that the power of judging […]

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Essays, arguments and analysis on religion, belief and beyond.

Did the Israel-Hamas War Influence Your Seder Rituals? Tell Us.

We want to know if the war changed the rituals or the tenor of your Seder.

Let’s Thank the Alabama Supreme Court

Its decision that embryos are people offers a warning of the future toward which America may be heading.

By Linda Greenhouse

A Forgotten Chapter of Abortion History Repeats Itself

More than 60 years ago, America was confronted with the story of a young woman forced to seek an abortion abroad after unwittingly taking a drug that caused severe birth defects.

What Sandra Day O’Connor Got Wrong

She believed the court’s decisions were mostly careful byproducts of an emerging social consensus. That may have been true then, but not today.

Finding Light in Winter

No matter how dark the days, we can find light in our own hearts, and we can be one another’s light.

By Mary Pipher

The Moral Deficiencies of a Liberal Education

Something is deeply wrong at America’s colleges and universities.

By Ezekiel J. Emanuel

Robert Sapolsky Doesn’t Believe in Free Will. (But Feel Free to Disagree.)

Shedding the concept “completely strikes at our sense of identity and autonomy,” the Stanford biologist and neuroscientist argues. It might also be liberating.

By Hope Reese

Pope Francis Has Put His Stamp on the Cardinals. Or Has He?

When Pope Francis formally elevates 21 cardinals on Saturday, he will have appointed a large majority of the men who will elect his successor.

By Massimo Franco

Christian Nationalists Can’t Wait for This School in Oklahoma to Open

A religious public charter school would be an affront to taxpayers everywhere.

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Look at What John Roberts and His Court Have Wrought Over 18 Years

The constitutional world is profoundly different from when John Roberts became chief justice 18 years ago.

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Home Essay Samples

Essay Samples on Religion

Composing your student essay about religion, it’s essential to research your subject first and avoid controversial subjects. The trick is to provide a clear structure that will focus on theological aspects of things. When you strive to compare different religions, do not write in a biased tone and work on your compare-and-contrast essay. The body parts of your religion essay must start with a good topic sentence as you address a particular concept or the roots of some religious notions. It’s always good if you can find reliable sources to support the facts. If you are not sure about some source or an idea that must be explored, you can either talk to an academic advisor or focus on a good religion essay example that we have prepared for you. These will help you get a basic idea of how such essays must be written. See the introduction part in every essay sample provided and don’t forget to stay respectful as you work on the differences and similarities. Check your grading rubric requirements twice. Regarding a good thesis statement, religious essays should only pose assumptions or compose specific claims that are supported with another sentence to avoid misreading or confusion.

Why Is Freedom of Religion Important

Freedom of religion stands as one of the fundamental pillars of a democratic and pluralistic society. It safeguards an individual's right to practice their chosen faith without fear of discrimination or persecution. This essay delves into the resons why freedom of religion is important, exploring...

• Religious Tolerance

Who is God in Your Life: Personal Beliefs and Spiritual Connections

The concept of God holds profound significance across cultures and belief systems, shaping individuals' values, perspectives, and sense of purpose. So who is God in your life? This essay delves into the diverse ways people perceive God in their lives, whether through religious traditions, personal...

• Religious Beliefs

Should Religion Be Taught in Schools

Should religion be taught in schools? This question is a topic that evokes discussions about cultural diversity, freedom of religion, and the role of education in shaping students' worldviews. Advocates argue that including religion in the curriculum can foster understanding, promote tolerance, and provide students...

How Does Religion Affect Your Life

How does religion affect your life? Religion is a deeply personal and influential aspect of human experience, shaping beliefs, values, behaviors, and perspectives. The impact of religion extends beyond mere rituals; it permeates various dimensions of life. This essay explores the intricate ways in which...

How Are Religion and Culture Connected in Various Ways

The intricate relationship between religion and culture is a subject of immense significance, shaping the values, behaviors, and traditions of societies worldwide. While religion and culture are distinct concepts, they are profoundly interconnected, often influencing and informing one another. This essay delves into how religion...

• Culture and Communication

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Buddhism and Hinduism: Exploring Similarities and Differences

Buddhism and Hinduism, two of the world's most ancient and complex religions, share both commonalities and distinctions that have shaped the spiritual and cultural landscapes of Asia. This essay delves into Buddhism and Hinduism and the core similarities and differences between these two belief systems,...

Death is a Passage Beyond Life

Introduction In virtually every culture and religion around the world, death is not regarded as an end, but as a passage to a different form of existence. This belief, deeply rooted in human history and psyche, has shaped rituals, philosophies, and the way we perceive...

Why Should We Respect Our Parents: Exploring Islamic Arguments

What islam says about why should we respect our parents? In this essay I want to emphasize that Allah is telling us to treat our parents kindly and to make effort in pleasing them. He says that our mother most deserves our respect and service,...

• Parent-Child Relationship

Respect Your Parents and Take Care of Your Children: Ephesians 6:1-9

I chose the following passage Ephesians 6:1-9. The main reason that I chose this passage was because the other passages had already been taken. Now after researching this passage I discovered that there was more than meets the eye and I want to learn how...

The Importance of Respect and Obedience to Our Parents in Islam

DedicationI dedicate this research to God Almighty my creator, my strong pillar, my source of inspiration, wisdom, knowledge and understanding. He has been the source of my strength throughout this research and on His wings only have I soared. I also dedicate this work to...

Respect for Life: the Issue of Death Penalty in Catholic Teachings

An essential principle of a human rights is that each and every human being has an innate dignity that must be respected. Respect for one's human dignity is the original human right from which other human being had as a gift from our almighty God....

• Catholic Church
• Death Penalty

What Does Respect Mean to You: Christian Explanation

A few days ago a friend of mine asked 'what does respect mean to you?' Later this question inspired me to write this essay about the meaning of respect from christian believer's point of view.   Paradise is something that many people think they can...

• Biblical Worldview
• Christian Worldview

Implementing the Four Noble Truths in Everyday Life

Introduction One of the fundamental doctrines of Buddhism set forth by Buddha himself are the Four Noble Truths. These contain the very essence of the Buddha's pragmatic teachings. The Buddha is known to attain enlightenment only after the realization of these four truths during his...

Euthanasia and the Catholic Church in Australia

An ethical issue is a problem or dilemma that involves a person having to decide whether or not it is morally right or wrong. Euthanasia is a clear example of an ethical issue currently present in Australia. Euthanasia is a process whereby a person who...

• Assisted Suicide

Islamic Traditions and Practices: A Focus on Asian Muslims

Asia is home to one of the largest Muslim populations in the world. Muslim population accounts for approximately 62% of the total population of Asia. Pakistan, India, Malaysia, Indonesia, and Bangladesh are Muslim-majority countries of Asia. As Muslims have different cultures, values, and histories, their...

The Divine Love: Understanding God's Love for Humanity

There is a multitude of attributes of God, what He is and that any human being can also become. Among these countless attributes or characteristics, we have love. A 'simple' characteristic present in some way in the life of all humanity, from the rich to...

• Image of God

Comparison of Islamic Religious Texts: the Quran and Hadith

The Quran is the most important text in the Islamic faith, believed to be the word of God communicated to the prophet Muhammad who spoke to his followers, and what he said was written down in the Quran years after his death. The Hadith is...

• Religious texts

The Virtue and Significance of the Quran: Exploring its Divine Revelation, Recitation, and Impact on the Muslim Community

The Quran is defined as the miraculous word of God, devoted to its recitation, the house of the Prophet Muhammad (PBUH) by revelation by Jibril, peace be upon him, and transmitted to us in frequency. It should be noted that the Quran came down in...

Human Experience of Illness and the Key Role of the Environment

The key goal of the healthcare facility is to offer a environment where the sick will be at ease and to enable their body to regenerate. There are three principles for a healthy environment: seen, unseen, and storied environments. These ideas give us a deeper...

The Trustworthiness of the Bible: Exploration of Its Foundations

The Bible, a collection of sacred texts revered by millions around the world, has endured for centuries as a source of moral guidance, spiritual enlightenment, and historical insight. Its trustworthiness stems from a multifaceted examination of its historical, literary, and spiritual foundations, which collectively affirm...

• Personal Experience

Exploring of the Five Meanings of Science of the Quran

Sciences of the Quran are each science that is intended to serve the Holy Quran and attempt to investigate its privileged insights and uncover its puzzles, for example, the exploration in the Quranic disclosure and Quranic contents, the gathering and grouping of the Quran, the...

Exploring Invaluable Role of Jesus Christ for the World

Jesus Christ is one of the most well known historical figures that could be considered heroic and relatively important to the development of Western Civilization. The existence of Jesus and the eternal legacy he left after he sacrificed himself was one that dramatically influenced the...

• Historical Figures
• Influence of Christianity
• Jesus Christ

Is Jesus a Myth: One of the World’s Most Controversial Figures

It would be hard to find a person in history that has been met with so much controversy than Jesus of Nazareth. According to those who wrote the New Testament, Jesus is God, who was born of a virgin, who lived a sinless life, was...

• World History

Why Jesus Is a Hero: an Example of Love and Forgiveness

Is Jesus a hero or not? The meaning of a hero is someone who shows bravery, courage, determination, justice and more. A hero doesn’t need to save the world for people to say that is what a hero is, like Jesus, he reached out to...

• Influential Person

The Life and Achievemnts of Muhammad - a Founder of Islam

I chose Muhammad because he did a lot from the day he was born till the day he died. One of the many things that Muhammad did was when Muhammad founded Islam and made it the way it is now. Muhammad was born in Mecca,...

Unveiling Jesus as the Heroic Figure of True Faith and Love

A hero is someone who gives themselves, often putting their own life at great risk, for the greater good of others . A hero shows courage and is determined and dedicated to helping others in need by showing selflessness and sacrifice for the good of...

Jesus as the Greatest Hero: Being Gifted With Godlike DNA

A hero is a person who is admired for their courage, outstanding achievements, or noble qualities. Jesus shown these quality’s in different bible readings. Jesus was not only a hero that did miracles to heal people, he was a hero that sacrificed his own life...

Personal Reflections: Three Lessons I Have Learnt From Hosea's Story

David was chosen to be king at a young age when he was only a shepherd, but wasn’t the king until he was 30 years old, David had been working for king Saul and throughout that time he had been taken to court by king...

The Menace of Terrorism Around the World: Emerging Threats and Issues

The menace of terrorism has been increasing over the years though there have been several efforts to counter it. The evils of terrorism have become widespread, and the world has become too familiar to them. There has been a lot of debate on the definition...

• Religious Conflict
• Social Problems

Understanding Islam: Beliefs, Practices, and History

What is Islam? What do they believe in? Who are they? Well continue reading and you will find out a lot about this religion. Islam is an Abrahamic monotheistic religion teaching that there is only one God and that Muhammad is the messenger of God....

• Five Pillars of Islam

The Unique World of Buddhism: Its Origins, Beliefs, and Practices

The World is today is unique, religion being a huge part of that uniqueness. The religions shaped many of the well- known religions today. There are a lot of well-known religions today adapted some of practices of many older religions that today depending on the...

Submission to Allah: The Core Concept of Islam

The concept at the core of Islam is the intention that a Muslim follows the will of Allah as closely as possible in hopes that each moment of each day is to be lived in an attitude of complete submission to Him. Allah’s greatest revelation,...

The Increased Violence in New Terrorism: What Is Going On

The 1990s recalls a series of extremist acts that ushered a new and more violent form of terrorism. Propelled by religious motivations, decentralized organization, and technological advancement, the new terrorism distinguished itself from old terrorism with its inclination to indiscriminate killing and mass casualties. Rapoport’s...

The Sacred Mystery of Plants in Eastern Religion Cultures

Sacred plants are specific plants those are usually devoted to gods and goddess. The human relation with sacred plant stands basically on religion which is considered with Hindu, Buddhist and Jain culture. During the ancient period, the worship of sacred plants is most of the...

Understanding Islam: The Complete Submission to the Will of God

Religion is often a fundamental part of one’s identity. The word religion originates from a Latin word meaning “to tie or bind together.” As new and modern religions continue to develop, religion defines as “an organized system of beliefs and rituals centring on a spiritual...

Difference Between Islam and Christianity: Perspectives on Racism

Islam and Christianity are two of the largest religions in the world, with billions of followers combined. While there are significant difference between islam and christianity in this essay we will also analyse similarities between islam and christianity. For this paper we have interviewed several...

Postulates and Principles of Islamic Moral Economic System

In this paper we will take a short review of main principles and postulates, its subsequent objectives of the Islamic moral economic system.  Tawhid or the Unity of God is the fundamental principle of IME. It refers to the human beings being equal before the...

• Economic systems

Muhammad and the Birth of Islam: Unraveling the History and Teachings

Chapter 10 of Islam of “Living Religions” by Mary Fisher talks about how Islam is viewed by society and how Islam came about. Reading this chapter from the point of view of the author who is not Muslim made me feel like she was with...

• History of Islam

The Journey to Nirvana: The Teachings and Beliefs of Buddhism

Buddhism is among the world's biggest religions, with origins in India dating back 2,500 years. Buddhists think that human existence is full of misery, believing the way to obtain happiness, or nirvana, is via meditation, spiritual and physical effort, and moral behavior. Buddhists believe life...

Gautama and the Middle Way: The Birth of Buddhism

Although we think of Buddhism as being created by Buddha, Gautama a young prince, was the creator and he is now referred to as Buddha, also known as the enlightened one. Since Gautama was a prince that meant that his father was a king and...

The Intersection of Religion and Abortion: A Comparative Analysis

Abortion has been a hot topic for several years. People are very opinionated about the case and there's an ethical side to the subject. The abortion debate asks whether it may be morally right to terminate a pregnancy before normal childbirth. Some people believe that...

• Abortion Debate

Buddhism in Asia: A Cultural and Historical Perspective

The story of the life of Gautama Buddha According to the legend the person now commonly known as the Buddha was a prince named Siddhartha Gautama. His father, Suddhodana Gautama, was the ruler of the Shakya clan. Siddhartha’s birth was attended by many unusual events....

• Zen Buddhism

From India to China: The Spread of Buddhism along the Silk Road

Introduction The silk road spread religions, philosophies, education, goods, and people. The people who embarked for a journey on the silk road were monks from India. India, during the iron age, between the fourth and sixth centuries, began urbanization and in this process, the influence...

Exploring Buddhism at a Traditional Mon Buddhist Dharma Session

Introduction Sunday, February 16th at two-thirty, I visited the Mon Buddhist Monastery Community in Akron Ohio. This was a traditional Mon Buddhist Dharma session. I was very pleased by the turnout of the session and was able to grasp a better understanding of the Buddhism...

The Rise and Spread of Islam: History and Impact

Introduction Islam is probably the most youthful religion and has the biggest followers in the world and is predominant in Africa, the Middle East, and Asia (Hopfe and Woodward 330). Islam is a significant religion in the world and has in excess of billion followers...

The Dichotomy of Annihilationism and Non-Annihilationism in Buddhism

Introduction Buddhism can be split into two distinct schools of thought: annihilationism and eternal rebirth. The argument that the state of nirvana is achieved through the blowing out of what fuels one’s self is the one generally accepted by most Buddhists and scholars. The minority...

Islam: The Role of Gender, Storytelling, and Conflict

Introduction: The emergence of the Muslim minority in Western nations has spurred discussion over which Muslim behaviors should be accepted, with many people considering certain customs a rejection. In Western countries, societies based on the Islamic belief system have wrestled with gender roles, the importance...

The Ethical Code of Islam: A Comprehensive Overview

Introduction: In Islam, there is a strict ethical code that must be followed in order to abide by Allah. This code is highlighted in the Koran and is practiced through traditions, actions, clothing, and food consumption. Furthermore, every Muslim is expected to adhere to the...

Religion and Abortion: Understanding the Pro-Life Movement

Introduction  Death sentences, guns, religion, and abortion are among the top debated subjects in conversations. These topics are discussed frequently, especially if it’s a hot topic for a political debate. There are supporters and opponents on these subjects due to their strong points of view....

Organ Donation and Brain Death from Buddhist's Perspectives 

Modern scientific and technological developments have contributed to mass production. There have arisen many issues which affect human health both physical and mental are related, regarding to ethical criteria in physical medicine. This paper will discuss brain death and organ transplantation from Buddhists perspectives. There...

• Organ Donation
• Organ Transplant

Hinduism and Buddhism as Most Popular Religions in India

Located in northern India that flows from the Himalayan Mountains to the Bay of Bengal lies the Ganges River. Known as a sacred entity, many Hindus bathe in its waters to cleanse past sins and to facilitate Moksha, liberation of reincarnation; thus, many faithful customs,...

Faith and Reason Are Compatible: Suspension of Disbelief 

Art is a platform that dares reality. It stretches the limits of reality and tends to over step these boundaries all to serve the purpose of the piece of art. This is where the suspension of disbelief comes in. One must set aside their typical...

The Baptism Experience: Passing God's Love Through Baptism

One simple act creates an endless ripple where people passes it on and pays it forward. This is due to the interconnected nature of human beings – when we are happy, we influence the people around us to have a positive outlook in life. And...

The Idea That Faith and Reason Are Compatible in Religious Texts

There are four fundamental claims of the Catholic intellectual tradition and the one I choose is, the dignity of the human being inviolable and the commitment to justice for the common good is necessary. These four fundamental claims are very important in the catholic religion...

The Baptism Experience in the Life of Children in the Medieval Ages

Of all the misconceptions of the Medieval Ages, some of the most prevalent include the life of a child during this era. During this time it is believed that many children were shown no recognition and they were treated as though they were adults as...

• Middle Ages

Hinduism and Buddhism: The Values and Purposes of Both Religions

Today there are many different religions in the world. In Asia, Buddhism and Hinduism are popular beliefs in general. Hinduism is the religion of Antigua known and very rich in literally hundreds of divinities, rituals and symbolic beliefs. Believes is that was founded around 1500...

Nacirema Culture and Buddhism Religious Practices

Religion is a topic that provokes or brings about different thoughts and ideas between people. We all have our own beliefs and traditions that make each one of our religions stand out. It is what makes us who we are. Myths and rituals are a...

The Freedom Of Religion And Why Is The First Amendment Important

First Amendment “Congress shall make no law respecting an establishment of religion or prohibiting the free exercise or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of...

• American Constitution
• First Amendment

Belief In God: Relationships Between Science and Religion

The conflict between science and spirituality (religion) usually refers to an assumed conflict between science and belief in God. For the purpose of this talk “religion” refers to the monotheistic religion which is the belief in the existence of a good, personal and transcendent creator....

• Science Vs. Religion
• Spirituality

Why Do You Believe In God

Well, God can do all of these and even more. Sometimes, situations can make anyone forget or doubt God's abilities irrespective of how strong you have been in faith. Remember, no one is ever ready for hard situations to hit them, it just happens, but...

• Kingdom of God

Peter`s The Great Reforms: A Knot Between Church And State

Christians all over the world have been persecuted for their religious beliefs. Although the situation became better with time, it was still not ideal in the 18th century. Peter the Great, the first emperor of Russia, introduced the Most Holy Synod, and it changed the...

• Russian Empire

The Nature Of Confucianism and Daoism, And The Gender Roles

The story of Cui Ying Ying was composed during the late Tang dynasty and is regarded as famous romantic prose. The story explores cultural dynamics during the Tang period and displays the contrasting views of Chinese philosophy in the era. To truly comprehend the symbolism...

• Confucianism
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"Paradise Lost" By John Milton: Book Review

In this review, I hope to put forward two different approaches to interpreting Milton’s Paradise Lost. I will be exploring Archie Burnett’s article ‘Sense Variously Drawn Own’ published in 2003 which examines the relation between Lineation, syntax, and meaning in Milton’s Paradise Lost. I will...

• Adam and Eve
• Paradise Lost

"Does Science Threaten Religion?" By Gerber and Macionis: A Review

The article “Controversy and Debate: Does Science Threaten Religion?” has demonstrated the changing relationship between science and religion, from apparent contradictions in the past to recognizing and accepting each other in the present (Gerber & Macionis, 2018, pp. 553). The author has incorporated a structural-functional...

The History Of The Emergence And Spread Of Christianity And Islam

Christianity is one of the most spread religions in the world. It centers its belief in the public life of Jesus Christ. The term Christianity is a derivation of the followers of Christ. Therefore, Jesus is the pioneer of this faith. Christians base their teaching...

• Spread of Christianity

The Second Coming By Yeats: Powerful Warning To Society

In a world full of hostility and loss of faith surrounded by war and technological developments, the modernist era of literature developments, the modernists era of literature arose. The sinking of the Titanic symbolized the falling of the Great Britain empire and newly invented standardized...

• The Second Coming
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Acceptance Concepts Through the Bible Topics

I believe that God creates all of us to be good genuinely and kindhearted. God believes that we are most beautiful & unique the way he created us. So, bullies should stop their intimidating behaviors towards others, they don’t need to be so, they should...

Humble, Mainwairing and Pompous Pride

This is probably something that none of you know about me and that is I am a massive Dads Army fan, I have all the available episodes and movies on DVD. It’s been great to watch the lost episodes on Gold this week, now I...

Apuleius’ Metamorphoses and Picture of Human Nature

This essay will explore Apuleius’ Metamorphoses with special regard to what picture of human nature and society it presents and whether or not the gods offer the prospect of salvation. Dealing with the tale of Lucius whose overly curious nature results in him being turned...

• Human Nature
• Metamorphoses

The Shinto Religion and the Root of Japanese Culture

Shintōism is frequently portrayed in art from all over the world, especially in Japan. The Shintō religion is at the root of Japanese culture and history and therefore has a profound impact on its popular culture today, from manga and anime to film to video...

• Personal Beliefs

Biblical Archaeology: How the Study of God Is Look Like

Archaeology is defined as the scientific study of historic or prehistoric peoples and their cultures by analysis of their artifacts, inscriptions, monuments, and other such remains, especially those that have been excavated. (Dictionary, Archaeology) Archaeology is used throughout history and in many ways. Biblical Archaeology...

• Archaeology

The Development of Islamic Art

Islamic art is created not only for the Muslim faith, but it consists of artworks such as textiles, architecture, paintings and drawings that were produced in the regions that were once ruled by Muslim empires. Artists from various disciplines take part in collaborative projects and...

• Islamic Art

Unforgiveness Steals Away Your Joy, Peace, and Happiness

Forgiveness is one of the topics most Christians don't like to talk about especially if they were truly hurt by someone close to their heart. Sometimes, we feel it is better to carry the burden of hatred rather than forgive those that have wronged us....

• Forgiveness

Role of Cultural and Religious Pluralism

Cultural pluralism is a term used when smaller groups within a larger society maintain their own unique cultural identities. Migration is a key process that makes significant contribution to the growth of urbanism. Often immigrants belonging to particular region, language, religion ,tribe etc tend to...

• Art and Religion
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Political Correctness and Occidental International Law

The uniformity of European political thought canon as asserted by postcolonialists has created a ‘residual sense that the Christian faith is an expression of white Western privilege ’. This deficit in postcolonial theory, to account for Grotius and theorists who argued for the separation of...

• Political Correctness

The Portrayal of the Culture of Death and Afterlife in Art

Throughout history, different cultures dealt with the concept of death and afterlife according to their beliefs, and developed different perspectives about what happens after the body dies. These ideas were often reflected in their art, literature, and their lifestyle as well. Most cultures produce art...

The Tattoo of Cherry Blossom Bracelets in China

The armband tattoos were a popular excitement 10 to 15 years ago. Today, however, it is gradually becoming a hot trend again. These types of tattoos are appealing because they are easy to show and can be quickly hidden in the sleeve. What do bracelet...

• Chinese Culture
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Amazon's Upload is All About the Digital Afterlife

Take Black Mirror's dystopian tech analysis, The Good Place's thoughtful investigation of the afterlife, and the workplace pranks of The Office, squeeze them together, and you have Amazon’s Upload. It takes place in a world that could simply be 10 years from now. You can...

Hagia Sophia and Eastern Roman Empire

Hagia Sophia is the great rich remain and an important monument for the Eastern Roman Empire commonly known as the Byzantine Empire. It remain the Centre for Orthodox Church for nearly a thousand years. The current version was built in the year 532. This iconic...

• Ancient Rome
• Byzantine Empire
• Hagia Sophia

Life After Death for the One Whose Heart Is Light

Built in the 27th century BC for the burial of Pharaoh Djoser by his vizier; architect and later known as the God of Medicine, Imhotep. Pyramids were built for religious purposes and the Egyptian civilization were one of the first to believe in an afterlife....

Insurance Regarding the Existence of an Individual’s Afterlife

Under the rational choice model, decisions individuals make are based on perfect information. This implies that people do not undergo any risks or uncertainties when making a choice. However, religious choices of individuals cannot be based on perfect information, for there are no verified sources...

Johann Christoph Blumhardt and Christology

Johann Christoph Blumhardt (1805-1880) was a Lutheran pastor in Württemberg. He was known among the Lutheran Pietists who built the relation between Southwest Germany [then] with the Basel University of Switzerland mission Society. Certain authors consider this relationship as fostering the trans-Atlantic faith healing movement....

• Christology
• Martin Luther King

Finding What Is The Biblical Purpose Of Govenrment

One day a man was walking down the streets of his city, headed to the capitol, and then he saw a car wreck right in front of him. His first instinct is to go help, so he rushes over and sees the scene. Now with...

• Role of Government

The Creation Myth And Human Evolution: The Everlasting Debate

Every generation of people, young and old as well, come to ask questions about the origin of the universe: Where did it come from? When did it start? or How did it come into existence? Scientists, philosophers or religious believers have all tried to explain...

• Creation Myth
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Considering Religious Beliefs And Freedom Of Expression

Whether you believe in something or not, the idea of religion has probably crossed your mind. Some people see it as a way to make sense of the world around us and some see it as way of life. the idea that a higher power,...

The Foundational Beliefs Of The Biblical Worldview

To build a biblical framework, or foundational beliefs about God, His character, His world, and His plan one must go to Scripture, for these are His words. Here answers are found to life’s questions; why are we here, good and evil, our purpose, and where...

The Truths About Real Life In The Biblical Worldview

Introduction Every person has a worldview that is either biblical or secular (humanistic). A person’s worldview is the lens through which they view the world. It dictates the decisions they make, the way they treat themselves and others, and their ideas of life after death....

The Perception Of The World In The Christian Worldview

A worldview, this is easy to say its self-explanatory, but it’s much more than that. A worldview can be defined as, “a particular philosophy of life or conception of the world” (Google Dictionary). Another idea is, how a Christian worldview is defined. A Christian Worldview...

The Correlation Between Christian Worldview And Criminal Justice System

Abstract This criminal justice research paper will discuss how people in law enforcement have demonstrated and or expressed their integration of Christen Worldviews into the field of criminal justice. It will show how their Christian beliefs are the driving force behind their ethical and moral...

The Age Of The Earth: Creation Vs. Evolution

There are four great questions of life that everyone asks. The questions are; Who am I? Where did I come from? Why am I here? And where am I going when I die? These questions are answered completely different depending on if you are an...

The Impact Of Religion On Defining What Is Value Of Life

What might most people on this earth value? You guessed it right, it’s Life! Life brings a lot of meaning and purpose that is I feel is an ideal answer to the society and lets just face it, what could someone value other than life?...

• Meaning of Life

Exploration Of Buddhism And Hinduism: Similarities And Differences

Nearly, all people chose at least one religion which is suitable for their thoughts and believes. Due to that fact, people of the same religion come together usually. For instance, there are islamic countries in one community which is called Muslim countries or Ummah. Moreover,...

Buddhism And Hinduism: The Similarities And Differences Of Views

There are three ways to achieve moksha which is when a person’s atman (individual soul) is released from the eternal cycle of reincarnation. Reincarnation is a core idea of Hinduism as according to Upanishad (the third and final Vedic scripture) literature the atman would go...

The Similarities And Differences Between Worldviews Of Hinduism And Buddhism

I will start with the greeting of each religion since it gives a good first impression about you if you greet them in their own way. “Namaste” is the common greeting or salutation in Hinduism, it is usually said with body gestures where they bend...

A Biblical Worldview: The Values Of A Devoted Christian

There comes a point in everyone's life that they must start making decisions on their own, it is at this point they choose what lenses they will use to drive their decisions. For Christians that lense is the Bible and the Holy Spirit is the...

Christian Worldview: Faith And Forgiveness As A Basis

Throughout history, different point of views arose and changed the way people looked at the past of the world. One specific viewpoint is the Christian’s worldview. Christians sin just like everyone else and they recognize that, just like how they recognize the faith of God....

The Biblical Worldview On The Human Trafficking

Choices to commit a crime, fight against crime, or generate justice for criminal acts are all motivated by our worldview. Incorporating a Christian worldview into the Criminal Justice approach allows you to view behavior and response through the lens of God's expectations. This perspective creates...

• Human Trafficking

The Christian Worldview: Philosophy And Values

Today's culture has multiple worldviews. Many individuals prefer to select various religions views but mostly keep to one central worldview. A worldview is the gathering of values that form our everyday work and define our overall vision of existence. Looking seriously at my beliefs, my...

The Effect Of Prophet Muhammad On The Quick Spread Of Islam

This paper will deeply investigate the following interesting question on Islam and it’s spread. What effect did the spread of Islam by Prophet Muhammad in Mecca have on the already religious Saudi Arabian society? In order to compose this paper with reliable facts, mostly primary...

Understanding the Power of a Biblical Worldview in Psychology

A biblical worldview is a transformative lens through which we view the world, based on the teachings of the Bible. It impacts our perspectives on various situations, facts, and aspects of life. This worldview has profound implications for psychology, influencing even the smallest details, such...

Best topics on Religion

1. Why Is Freedom of Religion Important

2. Who is God in Your Life: Personal Beliefs and Spiritual Connections

3. Should Religion Be Taught in Schools

4. How Does Religion Affect Your Life

5. How Are Religion and Culture Connected in Various Ways

6. Buddhism and Hinduism: Exploring Similarities and Differences

7. Death is a Passage Beyond Life

8. Why Should We Respect Our Parents: Exploring Islamic Arguments

9. Respect Your Parents and Take Care of Your Children: Ephesians 6:1-9

10. The Importance of Respect and Obedience to Our Parents in Islam

11. Respect for Life: the Issue of Death Penalty in Catholic Teachings

12. What Does Respect Mean to You: Christian Explanation

13. Implementing the Four Noble Truths in Everyday Life

14. Euthanasia and the Catholic Church in Australia

15. Islamic Traditions and Practices: A Focus on Asian Muslims

• Seven Deadly Sins

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100+ Religion Essay Topics

The realm of religion has always been a deeply fascinating and, at times, contentious area of study. The possibilities for exploration are vast, from theological doctrines to the impact of religion on societies. If you are a student or an enthusiast looking to delve into religious studies through essays, you’ve come to the right place.

Table of Contents

What is a Religion Essay?

A religion essay is a piece of writing that explores topics related to spirituality, theological doctrines, the historical evolution of religions, religious practices, and the impact of religion on various facets of society. It provides an avenue for individuals to critically examine and articulate their understanding of a religious subject, fostering both introspection and academic analysis.

Guide on Choosing a Religion Essay Topic

In 100-150 words? Here goes: Choosing a topic for a religion essay can be overwhelming, given the vastness of the subject. Start by narrowing your focus. Are you more interested in theological concepts, historical events, or social impacts? Research current events related to religion, as contemporary issues can provide fresh perspectives. Reflect on personal experiences or curiosities. It’s always easier to write on topics you’re passionate about. Lastly, ensure your chosen topic has enough credible sources available for a well-researched essay.

Religion Essay Topics Lists

Theological concepts.

• The Concept of God in Abrahamic Religions
• Karma and Reincarnation in Hinduism
• The Significance of Nirvana in Buddhism
• Sufism: The Mystical Dimension of Islam
• The Holy Trinity in Christianity: Interpretations and Beliefs

Historical Events

• The Crusades: Religious Zeal or Political Conquest?
• The Reformation and its Impact on Christianity
• Spread of Islam: Historical Perspectives and Causes
• Ancient Egyptian Religion and its Influence on Society
• The Role of the Vatican during World War II

Social Impacts

• Religion and its Role in Shaping Moral Values
• The Influence of Religion on Art and Architecture
• Religion and Politics: A Dangerous Liaison?
• Impact of Secularism on Modern Societies
• Feminism and Religion: Points of Convergence and Divergence

Contemporary Issues

• The Rise of Atheism in the 21st Century
• Religion and LGBTQ+ Rights: Conflicts and Resolutions
• Modern Religious Movements and Cults: A Study
• Religion in the Age of Technology: Evolution or Dissolution?
• Climate Change: Religious Perspectives and Responsibilities

Personal Reflections

• My Spiritual Journey: Discoveries and Challenges
• Religion in My Family: Traditions and Changes
• The Role of Prayer in My Life
• Personal Experiences with Religious Tolerance and Intolerance
• Finding Peace: A Personal Encounter with Meditation

Historical Contexts

• The Fall of Constantinople: Religious Implications
• The Establishment of the Church of England
• Comparative Analysis: Spread of Christianity and Islam in Africa
• The Dead Sea Scrolls: Relevance and Discoveries
• Influence of the Byzantine Church on Orthodox Christianity

Theological Doctrines

• Comparative Analysis of Heaven in Different Religions
• The Role of Angels and Demons across Religions
• Salvation in Christian Theology
• Islamic Views on Predestination
• Hindu Views on Creation and Cosmos

Philosophical Questions

• The Problem of Evil in Religious Thought
• The Existence of God: Arguments For and Against
• Morality: Divine Command Theory vs. Secular Ethics
• Free Will vs. Divine Determinism
• The Concept of Soul in Various Religions

Modern Interpretations and Movements

• Progressive Christianity: A New Age Movement?
• Jihad: Misunderstandings and Clarifications
• Spiritual but Not Religious: The Rise of Secular Spirituality
• Neo-Paganism and Modern Witchcraft
• The Baha’i Faith and Its Universal Message

Religious Practices and Rituals

• The Significance of Hajj in Islam
• Christian Sacraments: Symbols and Meanings
• Hindu Festivals and Their Socio-religious Importance
• Jewish Dietary Laws: Significance and Practice
• Zen Buddhism: Practices and Philosophies

Religion and Society

• The Role of Religion in Contemporary Politics
• Religion and Education: Benefits and Drawbacks
• Religious Perspectives on Healthcare Ethics
• The Impact of Religion on Family Structures
• Religion in Media: Representation and Bias

Interfaith and Comparative Studies

• Comparative Study of Abrahamic Religions
• Eastern vs. Western Spiritual Practices
• Similarities in Creation Myths Across Religions
• Comparative Study of Ascetic Practices in Religions
• Rituals of Death and Afterlife Across Cultures

Gender and Religion

• Female Figures in Christianity: Beyond Mary
• The Role of Women in Islamic Societies
• Feminine Divinities in Hinduism
• Gender Roles in Traditional and Modern Jewish Practices
• The Evolution of Gender Norms in Buddhist Traditions

Religion and Science

• Religious Perspectives on Evolution
• The Vatican and Astronomy: A Historic Relationship
• Islamic Contributions to Science and Mathematics
• Hindu Cosmology and Modern Astrophysics
• Buddhism and Psychology: Overlaps and Insights

Mysticism and Esoteric Beliefs

• Kabbalah: Jewish Mysticism Explored
• Christian Gnostic Traditions
• Sufism: The Heart of Islamic Mysticism
• Tantra in Hinduism and Buddhism: Misunderstandings and Realities
• The Rosicrucians: History and Beliefs of a Mysterious Order

Sacred Texts and Their Interpretations

• The Bhagavad Gita: A Philosophical Analysis
• Parables in the New Testament: Meanings and Implications
• The Talmud and Its Relevance in Contemporary Judaism
• The Tao Te Ching: Exploring Daoist Philosophy
• Themes of Justice and Mercy in the Qur’an

Religion and Art

• Depictions of Buddha in Art: Evolution and Significance
• Christian Iconography: Symbols and Their Origins
• Islamic Calligraphy: Beauty in Sacred Texts
• Religious Themes in Renaissance Art
• The Influence of Hindu Mythology on Classical Dance Forms

Faith and Modern Challenges

• Addressing Climate Change: Religious Responses and Responsibilities
• Religion in the Digital Age: New Forms of Worship and Community
• The Ethics of Genetic Engineering from Religious Perspectives
• Faith Healing vs. Modern Medicine: A Comparative Analysis
• The Role of Religion in Modern Mental Health Practices

Minor Religions and Sects

• Jainism: Principles of Non-Violence and Asceticism
• The Yoruba Religion: Understanding Orishas and Rituals
• The Alevi Community: Beliefs and Practices
• Zoroastrianism: History and Current Status
• The Raelian Movement: Extraterrestrial Beliefs and Controversies

Call to Action

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Useful References

• BBC Religions – Comprehensive information on a wide array of religions.
• Religion Online – Full texts by recognized religious scholars.
• Pew Research Center’s Religion & Public Life Project – Offers statistical research and reports on religion’s role in society.

Free Religion, Culture & Society Essay Examples & Topics

According to Merriam-Webster dictionary, religion is an organized system of beliefs and rules used to worship a god or a group of gods. In comparison, culture is defined as the values, customs, arts of a particular society and group, place, or time.

As you can suspect, writing a religion and culture essay is truly exciting but not always easy. That’s why our IvyPanda team is here to help you explore this subject. Let’s start with the connection between the phenomena.

Culture and religion are interconnected, and some say that they are inseparable. This link is complicated, but our mind aims to simplify everything. For instance, can you be a Muslim yet belong to Western Culture? Can you be white and not be a Christian colonizer? Can you be an African and not be associated with African religions?

To accept that you can belong to the same culture but be different religiously is a problematic endeavor. One thing is clear: you cannot study one without studying another.

If you are working on a religion and culture essay, you have many approaches to explore. That is why it can be tricky to write about it. Whether you’re composing a paper on Buddhism or an Islamophobia essay, outlines are a great way to realize what you want to do. Here, we have written a step-by-step guide on organizing your essay. We have also gathered topics and samples for your inspiration.

How to Outline a Religious and Cultural Values Essay

How are religion and culture connected? Essays like this aren’t easy to plan, let alone write. Nevertheless, organizing beforehand lowers your workload. You can save a lot of time by writing your works with an outline.

Here, we have presented steps towards structuring your paper:

• Create the right research question. A great question asks “how” and “why” instead of “what.” It leads your research and the way you organize your paper. Your question can also be based on a puzzle or some form of contradiction.
• Make a strong thesis statement. It is the core of your paper that sets your position – even your outline has to showcase it. Two levels of thesis exist. The first one is thesis-as-a-thoughtful-answer. The second level is thesis as exciting and original. Try to keep both of them in mind while creating your own. Our thesis generator can help you find the right words.
• Begin your introduction. It should reveal the topic and how you intend to argue your position. First, hook your reader from the start and provide essential context. Then, give your reader an idea of where you are going with your essay by including your thesis.
• Structure your body paragraphs. Here, you will state your points and why you find them compelling. Generally, it takes three paragraphs to do so. Include at least two arguments and one counterargument to add reliability to your statement. Make sure to list all the crucial points in your outline. You can add supporting evidence later.
• State your conclusion. Here, you briefly summarize the arguments you’ve already provided. Additionally, you can include important implications and further research areas. In your outline, leave a place for a restatement of your thesis and a concluding sentence.

15 Stellar Religion and Culture Essay Topics

You can say a lot regarding religion and culture, and just an area of Christian festivals is abundant with topics. Yet, it is not easy to find a good idea for your essay, which is why we have tried to simplify your task.

Here are some religious and cultural values essay topics:

• Explain the creation/evolution controversy and why both can be seen as a form of religion.
• A critique of trinity doctrine in Christianity.
• Positive effects of religion in coping with mental health problems.
• The connection between mental health and prayers.
• The role of religion in American society and culture.
• Should American kids be taught Christian moral values in school?
• What is the history behind Christmas? Why do Christians celebrate it on December 25th?
• What are the Islamophobia causes and solutions?
• What are some similarities and differences between Buddhism and Christianity?
• What are the origins behind singing during Christian gatherings?
• Compare the creation myths in the Bible and the Quran.
• The roles and responsibilities of women in Hinduism.
• Describe the five pillars of Islamic religion and their significance.
• Why is Paul Tillich called the father of systematic theology?
• What are the major religions around the world?

Thank you for reading our article till the end. For more ideas, you can try out our topic generator . Or you can simply look through our religion and culture essay examples below.

803 Best Essay Examples on Religion, Culture & Society

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Chapel Message for a High School Boys or Girls Team

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The Principle of Christian Stewardship

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Jim Jones Leadership Traits

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Corinth – life at first century.

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The body and soul connection, the culture of francis and clare.

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Christian Ethics Issues and Abortion

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What Challenges Does Science Give to Religion?

Catholic priest and celibacy: should priests marry.

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Strategy to Overcome Ramadan Fasting and Homesickness Problems

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Christianity Social and Historical Impact on Western Culture

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Pros and Cons of Prayer in School

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Sin Nature and Criminal Activity

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Islamic Religion in Western and Arabic Cinema

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Religious resurgence’ in the contemporary world.

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Islam: The Status of Women Analysis

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Pastoral Care in Relation to Pentecostalism

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The Impact of the Fruits of the Spirit on Psychotherapy

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On Why Atheism Is Not Right

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The Veil and the Male Elite by Fatema Mernissi

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Women and Religious Traditions

Shinto religion and japanese nationalism.

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Religious Extremism and Islam

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Nursing theology.

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Three Images of Mary: Three Different Perspectives

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Three Essays on Religion

Author:  King, Martin Luther, Jr.

Date:  September 1, 1948 to May 31, 1951 ?

Location:  Chester, Pa. ?

Genre:  Essay

Topic:  Martin Luther King, Jr. - Education

In the following three essays, King wrestles with the role of religion in modern society. In the first assignment, he calls science and religion “different though converging truths” that both “spring from the same seeds of vital human needs.” King emphasizes an awareness of God’s presence in the second document, noting that religion’s purpose “is not to perpetuate a dogma or a theology; but to produce living witnesses and testimonies to the power of God in human experience.” In the final handwritten essay King acknowledges the life-affirming nature of Christianity, observing that its adherents have consistently “looked forward for a time to come when the law of love becomes the law of life.”

"Science and Religion"

There is widespread belief in the minds of many that there is a conflict between science and religion. But there is no fundamental issue between the two. While the conflict has been waged long and furiously, it has been on issues utterly unrelated either to religion or to science. The conflict has been largely one of trespassing, and as soon as religion and science discover their legitimate spheres the conflict ceases.

Religion, of course, has been very slow and loath to surrender its claim to sovereignty in all departments of human life; and science overjoyed with recent victories, has been quick to lay claim to a similar sovereignty. Hence the conflict.

But there was never a conflict between religion and science as such. There cannot be. Their respective worlds are different. Their methods are dissimilar and their immediate objectives are not the same. The method of science is observation, that of religion contemplation. Science investigates. Religion interprets. One seeks causes, the other ends. Science thinks in terms of history, religion in terms of teleology. One is a survey, the other an outlook.

The conflict was always between superstition disguised as religion and materialism disguised as science, between pseudo-science and pseudo-religion.

Religion and science are two hemispheres of human thought. They are different though converging truths. Both science and religion spring from the same seeds of vital human needs.

Science is the response to the human need of knowledge and power. Religion is the response to the human need for hope and certitude. One is an outreaching for mastery, the other for perfection. Both are man-made, and like man himself, are hedged about with limitations. Neither science nor religion, by itself, is sufficient for man. Science is not civilization. Science is organized knowledge; but civilization which is the art of noble and progressive communal living requires much more than knowledge. It needs beauty which is art, and faith and moral aspiration which are religion. It needs artistic and spiritual values along with the intellectual.

Man cannot live by facts alone. What we know is little enough. What we are likely to know will always be little in comparison with what there is to know. But man has a wish-life which must build inverted pyramids upon the apexes of known facts. This is not logical. It is, however, psychological.

Science and religion are not rivals. It is only when one attempts to be the oracle at the others shrine that confusion arises. Whan the scientist from his laboratory, on the basis of alleged scientific knowledge presumes to issue pronouncements on God, on the origin and destiny of life, and on man's place in the scheme of things he is [ passing? ] out worthless checks. When the religionist delivers ultimatums to the scientist on the basis of certain cosomologies embedded in the sacred text then he is a sorry spectacle indeed.

When religion, however, on the strength of its own postulates, speaks to men of God and the moral order of the universe, when it utters its prophetic burden of justice and love and holiness and peace, then its voice is the voice of the eternal spiritual truth, irrefutable and invincible.,

"The Purpose of Religion"

What is the purpose of religion? 1  Is it to perpetuate an idea about God? Is it totally dependent upon revelation? What part does psychological experience play? Is religion synonymous with theology?

Harry Emerson Fosdick says that the most hopeful thing about any system of theology is that it will not last. 2  This statement will shock some. But is the purpose of religion the perpetuation of theological ideas? Religion is not validated by ideas, but by experience.

This automatically raises the question of salvation. Is the basis for salvation in creeds and dogmas or in experience. Catholics would have us believe the former. For them, the church, its creeds, its popes and bishops have recited the essence of religion and that is all there is to it. On the other hand we say that each soul must make its own reconciliation to God; that no creed can take the place of that personal experience. This was expressed by Paul Tillich when he said, “There is natural religion which belongs to man by nature. But there is also a revealed religion which man receives from a supernatural reality.” 3 Relevant religion therefore, comes through revelation from God, on the one hand; and through repentance and acceptance of salvation on the other hand. 4  Dogma as an agent in salvation has no essential place.

This is the secret of our religion. This is what makes the saints move on in spite of problems and perplexities of life that they must face. This religion of experience by which man is aware of God seeking him and saving him helps him to see the hands of God moving through history.

Religion has to be interpreted for each age; stated in terms that that age can understand. But the essential purpose of religion remains the same. It is not to perpetuate a dogma or theology; but to produce living witnesses and testimonies to the power of God in human experience.

[ signed ] M. L. King Jr. 5

"The Philosophy of Life Undergirding Christianity and the Christian Ministry"

Basically Christianity is a value philosophy. It insists that there are eternal values of intrinsic, self-evidencing validity and worth, embracing the true and the beautiful and consummated in the Good. This value content is embodied in the life of Christ. So that Christian philosophy is first and foremost Christocentric. It begins and ends with the assumption that Christ is the revelation of God. 6

We might ask what are some of the specific values that Christianity seeks to conserve? First Christianity speaks of the value of the world. In its conception of the world, it is not negative; it stands over against the asceticisms, world denials, and world flights, for example, of the religions of India, and is world-affirming, life affirming, life creating. Gautama bids us flee from the world, but Jesus would have us use it, because God has made it for our sustenance, our discipline, and our happiness. 7  So that the Christian view of the world can be summed up by saying that it is a place in which God is fitting men and women for the Kingdom of God.

Christianity also insists on the value of persons. All human personality is supremely worthful. This is something of what Schweitzer has called “reverence for life.” 8  Hunan being must always be used as ends; never as means. I realize that there have been times that Christianity has short at this point. There have been periods in Christians history that persons have been dealt with as if they were means rather than ends. But Christianity at its highest and best has always insisted that persons are intrinsically valuable. And so it is the job of the Christian to love every man because God love love. We must not love men merely because of their social or economic position or because of their cultural contribution, but we are to love them because  God  they are of value to God.

Christianity is also concerned about the value of life itself. Christianity is concerned about the good life for every  child,  man,  and  woman and child. This concern for the good life and the value of life is no where better expressed than in the words of Jesus in the gospel of John: “I came that you might have life and that you might have it more abundantly.” 9  This emphasis has run throughout the Christian tradition. Christianity has always had a concern for the elimination of disease and pestilence. This is seen in the great interest that it has taken in the hospital movement.

Christianity is concerned about increasing value. The whole concept of the kingdom of God on earth expressing a concern for increasing value. We need not go into a dicussion of the nature and meaning of the Kingdom of God, only to say that Christians throughout the ages have held tenaciouly to this concept. They have looked forward for a time to come when the law of love becomes the law of life.

In the light of all that we have said about Christianity as a value philosophy, where does the ministry come into the picture? 10

1.  King may have also considered the purpose of religion in a Morehouse paper that is no longer extant, as he began a third Morehouse paper, “Last week we attempted to discuss the purpose of religion” (King, “The Purpose of Education,” September 1946-February 1947, in  Papers  1:122).

2.  “Harry Emerson Fosdick” in  American Spiritual Autobiographies: Fifteen Self-Portraits,  ed. Louis Finkelstein (New York: Harper & Brothers, 1948), p. 114: “The theology of any generation cannot be understood, apart from the conditioning social matrix in which it is formulated. All systems of theology are as transient as the cultures they are patterned from.”

3.  King further developed this theme in his dissertation: “[Tillich] finds a basis for God's transcendence in the conception of God as abyss. There is a basic inconsistency in Tillich's thought at this point. On the one hand he speaks as a religious naturalist making God wholly immanent in nature. On the other hand he speaks as an extreme supernaturalist making God almost comparable to the Barthian ‘wholly other’” (King, “A Comparison of the Conceptions of God in the Thinking of Paul Tillich and Henry Nelson Wieman,” 15 April 1955, in  Papers  2:535).

4.  Commas were added after the words “religion” and “salvation.”

5.  King folded this assignment lengthwise and signed his name on the verso of the last page.

6.  King also penned a brief outline with this title (King, “The Philosophy of Life Undergirding Christianity and the Christian Ministry,” Outline, September 1948-May 1951). In the outline, King included the reference “see Enc. Of Religion p. 162.” This entry in  An Encyclopedia of Religion,  ed. Vergilius Ferm (New York: Philosophical Library, 1946) contains a definition of Christianity as “Christo-centric” and as consisting “of eternal values of intrinsic, self-evidencing validity and worth, embracing the true and the beautiful and consummated in the Good.” King kept this book in his personal library.

7.  Siddhartha Gautama (ca. 563-ca. 483 BCE) was the historical Buddha.

8.  For an example of Schweitzer's use of the phrase “reverence for life,” see Albert Schweitzer, “The Ethics of Reverence for Life,”  Christendom  1 (1936): 225-239.

9.  John 10:10.

10.  In his outline for this paper, King elaborated: “The Ministry provides leadership in helping men to recognize and accept the eternal values in the Xty religion. a. The necessity of a call b. The necessity for disinterested love c. The [ necessity ] for moral uprightness” (King, “Philosophy of Life,” Outline, September 1948-May 1951).

Source:  CSKC-INP, Coretta Scott King Collection, In Private Hands, Sermon file.

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Relating Religion

Essays in the study of religion.

Jonathan Z. Smith

Read the first chapter .

424 pages | 6 x 9 | © 2004

Religion: Comparative Studies and History of Religion , Judaism

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Three Essays on Religion

John Stuart Mill, Three Essays on Religion , Louis J. Matz (ed.), Broadview Press, 2009, 302pp., $18.95 (pbk), ISBN 9781551117683.

Reviewed by Julie C. Van Camp, California State University

This splendid volume brings together three intriguing essays on religion by John Stuart Mill, “Nature”, “Utility of Religion”, and “Theism”. First published by his stepdaughter Helen Taylor in 1874, the year after his death, they will be as surprising to many readers as they reportedly were to his contemporaries. His earlier works had led many to conclude that he was dismissive of religion, while the essays here confound those presumptions.

The three essays have been available in print for many years in other editions. The special value of this collection for both scholarship and teaching comes from the extensive supplementary material so helpful in carefully interpreting the essays today. This material includes sixteen earlier statements by Mill in other writings, both published essays and letters. Excerpts from three contemporary reviews of the three essays sharpen the issues. The volume also includes excerpts from Jeremy Bentham and Mill’s father, James Mill, who apparently exerted early influence on Mill on these matters. There are also excerpts from Charles Darwin and T. H. Huxley that address related issues in religion and science.

A detailed bibliography with suggestions for further reading enhances the volume, as does the chronology of Mill’s life, and numerous portraits of Mill, his wife Harriet Taylor, and other influential persons in his life. Although, regrettably, it has no index, this is an unusually comprehensive, worthwhile, and usable volume.

The volume’s editor, Louis J. Matz, argues convincingly in his invaluable introduction that the posthumous essays are at least consistent with views in Mill’s published and unpublished writings. The best known of those views is Mill’s observation that he did not need theistic beliefs, since he was brought up imbued with the importance of morality.

Matz also hints at a variety of motivations for Mill to keep quiet about his religious views during his lifetime. As a member of Parliament, he did not want people to be able to use his religious views, regardless of what they were, against him in his bid for election (p. 36). Private correspondence hints that Mill was also concerned that an appearance of sympathy for religion might interfere with his public reputation as a reformer based on moral principles independent of religion. Mill’s apparent conflicts between his public profile and private morality anticipates dilemmas of progressive politicians today. It is inconceivable that a politician who is openly atheist or even agnostic could get elected to high public office, at least in the U.S., but excessive commitment to a rigid theology can be equally damning in some quarters.

Mill lived in an era when rapidly developing scientific explanations for natural phenomena were increasingly challenging traditional religious explanations. Matz suspects Mill judged that religion might still be useful for promoting morality, even if the intellectual underpinnings of theism were increasingly implausible, a dilemma shared in heightened relief today, given the advancement of scientific explanation.

In the essay “Nature”, Mill meticulously presents detailed arguments against Natural Law as the basis for ethics. He concludes that either of the two main senses of “nature” (“the entire system of things” or “things as they would be, apart from human intervention”) result in models for action that are “irrational and immoral” (p. 103). He distinguishes religion in the traditional supernatural sense of theism from what he calls a Religion of Humanity (p. 130). The latter idealizes goods in this world, specifically, the promotion of happiness for all beings, consistently with his utilitarianism and also with what we might today call secular humanism.

In the second essay, “Utility of Religion”, Mill acknowledges one advantage of supernatural religion over his proposed Religion of Humanity, namely, the hope of “a life after death” (p. 135). Nevertheless Mill is suspicious of “legislators and moralists” exploiting this quest for an afterlife to coerce people to do certain things in this life. He hopes that as the quality of life in the here and now improves, this dream of an afterlife will become less important. As the editor points out, a contemporary critic of this essay anticipates William James’ “Will to Believe” (p. 46), arguing that religious experience can open up “new realities”, much as Mill’s ideas of personal love can open up such realities.

In “Theism”, Mill considers a range of arguments for the existence of God, using a methodology consistent with his lifelong insistence on evidence. He believes it to be “indispensable” that

religion should from time to time be reviewed as a strictly scientific question, and that its evidences should be tested by the same scientific methods, and on the same principles as those of any of the speculative conclusions drawn by physical science (p. 141).

Given that evidentiary emphasis, he concludes that monotheism is superior to polytheism, as the latter cannot be reconciled to any theory of governance of the universe, although this alone hardly proves the truth of monotheism (p. 143).

Mill acknowledges that he cannot disprove the existence of a sovereign will, and proceeds to examine a variety of arguments, both a priori and a posteriori , for such an existence. The argument for a first cause, he concludes, would be of no value for the proof of theism (p. 154). He then considers the argument “from the general consent of mankind”, viz ., that as all persons have recognized some form of god, there must be a god. Mill argues that the diverse conceptions of such a god and the universal need to address unknowns in life account for this universality, not necessarily the existence of any actual god. He also rejects arguments from consciousness and pure reason, appealing to Kant’s distinctions between speculative reason and a corresponding reality outside the mind (pp. 158-161).

Mill finds the argument from design far more significant, in part because it lends itself to testing by the scientific method he holds paramount (p. 161). Surprisingly perhaps, given his rejection of so many other claimed proofs of the existence of god, he admits that “the adaptations in Nature afford a large balance of probability in favour of creation of intelligence” (p. 166). Lest any contemporary proponents of Intelligent Design rush to cite Mill for support, however, note that he qualifies this conclusion by pointing to the limits of “the present state of our knowledge”. In other words, although he was familiar with Darwin’s The Origin of Species (1859), Mill acknowledged that, in the mid-nineteenth century, we did not yet know enough about the natural world to account for all the then-current conditions of the species. Concluding that he could not rule out the argument from design is a far cry from concluding that it proved the existence of a deity. Further, his critics at the time thought he had not sufficiently understood the power of Darwin’s work (p. 49).

Even granting the possibility of an Intelligent Designer, Mill wonders what sort of god that would be. He questions why human beings were not designed “to last longer, and not to get so easily and frequently out of order” (p. 170). Here he anticipates recent challenges to the contemporary intelligent design movement. If god is omnipotent, could he not have come up with a better design for our aching backs and fragile knees? Mill also notes that there is no evidence in the world we inhabit of divine benevolence or divine justice (p. 177).

In this final essay, he again considers the promise of an afterlife (p. 179ff). Mill concludes that there is no way to prove or disprove its existence, but he concedes that it might be of comfort to many people. He also dismisses claims that revelation received by persons proves anything about the existence of god or anything else.

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The Concept of Religion

It is common today to take the concept religion as a taxon for sets of social practices, a category-concept whose paradigmatic examples are the so-called “world” religions of Judaism, Christianity, Islam, Hinduism, Buddhism, Confucianism, and Daoism. [ 1 ] Perhaps equally paradigmatic, though somewhat trickier to label, are forms of life that have not been given a name, either by practitioners or by observers, but are common to a geographical area or a group of people—for example, the religion of China or that of ancient Rome, the religion of the Yoruba or that of the Cherokee. In short, the concept is today used for a genus of social formations that includes several members, a type of which there are many tokens.

The concept religion did not originally refer to a social genus, however. Its earliest references were not to social kinds and, over time, the extension of the concept has evolved in different directions, to the point that it threatens incoherence. As Paul Griffiths notes, listening to the discussions about the concept religion

rapidly suggests the conclusion that hardly anyone has any idea what they are talking about—or, perhaps more accurately, that there are so many different ideas in play about what religion is that conversations in which the term figures significantly make the difficulties in communication at the Tower of Babel seem minor and easily dealt with. These difficulties are apparent, too, in the academic study of religion, and they go far toward an explanation of why the discipline has no coherent or widely shared understanding of its central topic. (2000: 30)

This entry therefore provides a brief history of the how the semantic range of religion has grown and shifted over the years, and then considers two philosophical issues that arise for the contested concept, issues that are likely to arise for other abstract concepts used to sort cultural types (such as “literature”, “democracy”, or “culture” itself). First, the disparate variety of practices now said to fall within this category raises a question of whether one can understand this social taxon in terms of necessary and sufficient properties or whether instead one should instead treat it as a family resemblance concept. Here, the question is whether the concept religion can be said to have an essence. Second, the recognition that the concept has shifted its meanings, that it arose at a particular time and place but was unknown elsewhere, and that it has so often been used to denigrate certain cultures, raises the question whether the concept corresponds to any kind of entity in the world at all or whether, instead, it is simply a rhetorical device that should be retired. This entry therefore considers the rise of critical and skeptical analyses of the concept, including those that argue that the term refers to nothing.

1. A History of the Concept

2.1 monothetic approaches, 2.2 polythetic approaches, 3. reflexivity, reference, and skepticism, other internet resources, related entries.

The concept religion did not originally refer to a social genus or cultural type. It was adapted from the Latin term religio , a term roughly equivalent to “scrupulousness”. Religio also approximates “conscientiousness”, “devotedness”, or “felt obligation”, since religio was an effect of taboos, promises, curses, or transgressions, even when these were unrelated to the gods. In western antiquity, and likely in many or most cultures, there was a recognition that some people worshipped different gods with commitments that were incompatible with each other and that these people constituted social groups that could be rivals. In that context, one sometimes sees the use of nobis religio to mean “our way of worship”. Nevertheless, religio had a range of senses and so Augustine could consider but reject it as the right abstract term for “how one worships God” because the Latin term (like the Latin terms for “cult” and “service”) was used for the observance of duties in both one’s divine and one’s human relationships (Augustine City of God [1968: Book X, Chapter 1, 251–253]). In the Middle Ages, as Christians developed monastic orders in which one took vows to live under a specific rule, they called such an order  religio (and religiones for the plural), though the term continued to be used, as it had been in antiquity, in adjective form to describe those who were devout and in noun form to refer to worship (Biller 1985: 358; Nongbri 2013: ch. 2).

The most significant shift in the history of the concept is when people began to use religion as a genus of which Christian and non-Christian groups were species. One sees a clear example of this use in the writings of Edward Herbert (1583–1648). As the post-Reformation Christian community fractured into literal warring camps, Herbert sought to remind the different protesting groups of what they nevertheless had in common. Herbert identified five “articles” or “elements” that he proposed were found in every religion, which he called the Common Notions, namely: the beliefs that

• there is a supreme deity, [ 2 ]
• this deity should be worshipped,
• the most important part of religious practice is the cultivation of virtue,
• one should seek repentance for wrong-doing, and
• one is rewarded or punished in this life and the next.

Ignoring rituals and group membership, this proposal takes an idealized Protestant monotheism as the model of religion as such. Herbert was aware of peoples who worshipped something other than a single supreme deity. He noted that ancient Egyptians, for instance, worshipped multiple gods and people in other cultures worshipped celestial bodies or forces in nature. Herbert might have argued that, lacking a belief in a supreme deity, these practices were not religions at all but belonged instead in some other category such as superstition, heresy, or magic. But Herbert did include them, arguing that they were religions because the multiple gods were actually servants to or even aspects of the one supreme deity, and those who worshiped natural forces worshipped the supreme deity “in His works”.

The concept religion understood as a social genus was increasingly put to use by to European Christians as they sought to categorize the variety of cultures they encountered as their empires moved into the Americas, South Asia, East Asia, Africa, and Oceania. In this context, fed by reports from missionaries and colonial administrators, the extension of the generic concept was expanded. The most influential example is that of anthropologist Edward Burnett Tylor (1832–1917) who had a scholarly interest in pre-Columbian Mexico. Like Herbert, Tylor sought to identify the common denominator of all religions, what Tylor called a “minimal definition” of religion, and he proposed that the key characteristic was “belief in spiritual beings” (1871 [1970: 8]). This generic definition included the forms of life predicated on belief in a supreme deity that Herbert had classified as religion. But it could also now include—without Herbert’s procrustean assumption that these practices were really directed to one supreme being—the practices used by Hindus, ancient Athenians, and the Navajo to connect to the gods they revere, the practices used by Mahayana Buddhists to connect to Bodhisattvas, and the practices used by Malagasy people to connect to the cult of the dead. The use of a unifying concept for such diverse practices is deliberate on Tylor’s part as he sought to undermine assumptions that human cultures poorly understood in Christian Europe—especially those despised ones, “painted black on the missionary maps” (1871 [1970: 4])—were not on the very same spectrum as the religion of his readers. This opposition to dividing European and non-European cultures into separate categories underlies Tylor’s insistence that all human beings are equivalent in terms of their intelligence. He argued that so-called “primitive” peoples generate their religious ideas when they wrestle with the same questions that all people do, such as the biological question of what explains life, and they do so with the same cognitive capacities. They may lack microscopes or telescopes, but Tylor claims that they seek to answer these questions in ways that are “rational”, “consistent”, and “logical”. Tylor repeatedly calls the Americans, Africans, and Asians he studies “thinking men” and “philosophers”. Tylor was conscious that the definition he proposed was part of a shift: though it was still common to describe some people as so primitive that they had no religion, Tylor complains that those who speak this way are guilty of “the use of wide words in narrow senses” because they are only willing to describe as religion practices that resemble their own expectations (1871 [1970: 3–4]).

In the twentieth century, one sees a third and last growth spurt in the extension of the concept. Here the concept religion is enlarged to include not only practices that connect people to one or more spirits, but also practices that connect people to “powers” or “forces” that lack minds, wills, and personalities. One sees this shift in the work of William James, for example, when he writes,

Were one asked to characterize the life of religion in the broadest and most general terms possible, one might say that it consists of the belief that there is an unseen order, and our supreme good lies in harmoniously adjusting ourselves thereto. (1902 [1985: 51]; cf. Proudfoot 2000)

By an “unseen order”, James presumably means a structure that is non-empirical, though he is not clear about why the term would not also include political, economic, or other invisible but human-created orders. The same problem plagues James’s description of “a MORE” operating in the universe that is similar to but outside oneself (1902 [1985: 400], capitalization in the original). The anthropologist Clifford Geertz addresses this issue, also defining religion in terms of an “order” but specifying that he means practices tied to conceptions of “a general order of existence”, that is, as he also says, something whose existence is “fundamental”, “all-pervading”, or “unconditioned” (1973: 98, emphasis added). The practices that are distinctly religious for Geertz are those tied to a culture’s metaphysics or worldview, their conception of “the overall shape of reality” (1973: 104). Like James, then, Geertz would include as religions not only the forms of life based on the theistic and polytheistic (or, more broadly, animist or spiritualist) beliefs that Herbert and Tylor recognized, but also those based on belief in the involuntary, spontaneous, or “natural” operations of the law of karma, the Dao in Daoism, the Principle in Neo-Confucianism, and the Logos in Stoicism. This expansion also includes Theravada Buddhism because dependent co-origination ( pratītyasamutpāda ) is a conception of the general order of existence and it includes Zen Buddhism because Buddha-nature is said to pervade everything. This third expansion is why non-theistic forms of Buddhism, excluded by the Herbert’s and Tylor’s definitions but today widely considered religions, can serve as “a litmus test” for definitions of the concept (Turner 2011: xxiii; cf. Southwold 1978). In sum, then, one can think of the growth of the social genus version of the concept religion as analogous to three concentric circles—from a theistic to a polytheistic and then to a cosmic (or “cosmographic” [Dubuisson 1998]) criterion. Given the near-automatic way that Buddhism is taken as a religion today, the cosmic version now seems to be the dominant one.

Some scholars resist this third expansion of the concept and retain a Tylorean definition, and it is true that there is a marked difference between practices that do and practices that do not involve interacting with person-like beings. In the former, anthropomorphic cases, practitioners can ask for help, make offerings, and pray with an understanding that they are heard. In the latter, non-anthropomorphic cases, practitioners instead typically engage in actions that put themselves “in accord with” the order of things. The anthropologist Robert Marett marks this difference between the last two extensions of the concept religion by distinguishing between “animism” and “animatism” (1909), the philosopher John Hick by distinguishing between religious “personae” and religious “impersonae” (1989: ch. 14–15). This difference raises a philosophical question: on what grounds can one place the practices based on these two kinds of realities in the same category? The many loa spirits, the creator Allah, and the all-pervading Dao are not available to the methods of the natural sciences, and so they are often called “supernatural”. If that term works, then religions in all three concentric circles can be understood as sets of practices predicated on belief in the supernatural. However, “supernatural” suggests a two-level view of reality that separates the empirically available natural world from some other realm metaphorically “above” or “behind” it. Many cultures lack or reject a distinction between natural and supernatural (Saler 1977, 2021). They believe that disembodied persons or powers are not in some otherworldly realm but rather on the top of a certain mountain, in the depths of the forest, or “everywhere”. To avoid the assumption of a two-level view of reality, then, some scholars have replaced supernatural with other terms, such as “superhuman”. Hick uses the term “transcendent”:

the putative reality which transcends everything other than itself but is not transcended by anything other than itself. (1993: 164)

In order to include loa , Allah, and the Dao but to exclude nations and economies, Kevin Schilbrack (2013) proposes the neologism “superempirical” to refer to non-empirical things that are also not the product of any empirical thing. Wouter Hanegraaff (1995), following J. G. Platvoet (1982: 30) uses “meta-empirical”. Whether a common element can be identified that will coherently ground a substantive definition of “religion” is not a settled question.

Despite this murkiness, all three of these versions are “substantive” definitions of religion because they determine membership in the category in terms of the presence of a belief in a distinctive kind of reality. In the twentieth century, however, one sees the emergence of an importantly different approach: a definition that drops the substantive element and instead defines the concept religion in terms of a distinctive role that a form of life can play in one’s life—that is, a “functional” definition. One sees a functional approach in Emile Durkheim (1912), who defines religion as whatever system of practices unite a number of people into a single moral community (whether or not those practices involve belief in any unusual realities). Durkheim’s definition turns on the social function of creating solidarity. One also sees a functional approach in Paul Tillich (1957), who defines religion as whatever dominant concern serves to organize a person’s values (whether or not that concern involve belief in any unusual realities). Tillich’s definition turns on the axiological function of providing orientation for a person’s life.

Substantive and functional approaches can produce non-overlapping extensions for the concept. Famously, a functional approach can hold that even atheistic forms of capitalism, nationalism, and Marxism function as religions. The literature on these secular institutions as functionally religions is massive. As Trevor Ling says,

the bulk of literature supporting the view that Marxism is a religion is so great that it cannot easily be set aside. (1980: 152)

On capitalism as a religion, see, e.g., McCarraher (2019); on nationalism, see, e.g., Omer and Springs (2013: ch. 2). One functionalist might count white supremacy as a religion (Weed 2019; Finley et al. 2020) and another might count anti-racism as a religion (McWhorter 2021). Here, celebrities can reach a religious status and fandom can be one’s religious identity (e.g., Lofton 2011; Lovric 2020). Without a supernatural, transcendent, or superempirical element, these phenomena would not count as religious for Herbert, Tylor, James, or Geertz. Conversely, interactions with supernatural beings may be categorized on a functional approach as something other than religion. For example, the Thai villager who wears an apotropaic amulet and avoids the forest because of a belief that malevolent spirits live there, or the ancient Roman citizen who takes a bird to be sacrificed in a temple before she goes on a journey are for Durkheim examples of magic rather than religion, and for Tillich quotidian rather than ultimate concerns.

It is sometimes assumed that to define religion as a social genus is to treat it as something universal, as something that appears in every human culture. It is true that some scholars have treated religion as pan-human. For example, when a scholar defines religion functionally as the beliefs and practices that generate social cohesion or as the ones that provide orientation in life, then religion names an inevitable feature of the human condition. The universality of religion that one then finds is not a discovery but a product of one’s definition. However, a social genus can be both present in more than one culture without being present in all of them, and so one can define religion , either substantively or functionally, in ways that are not universal. As common as beliefs in disembodied spirits or cosmological orders have been in human history, for instance, there were people in the past and there are people in the present who have no views of an afterlife, supernatural beings, or explicit metaphysics.

2. Two Kinds of Analysis of the Concept

The history of the concept religion above shows how its senses have shifted over time. A concept used for scrupulous devotion was retooled to refer to a particular type of social practice. But the question—what type?—is now convoluted. The cosmic version of the concept is broader than the polytheistic version, which is in turn broader than the theistic version, and the functional definitions shift the sense of the term into a completely different register. What is counted as religion by one definition is often not counted by others. How might this disarray be understood? Does the concept have a structure? This section distinguishes between two kinds of answer to these questions. Most of the attempts to analyze the term have been “monothetic” in that they operate with the classical view that every instance that is accurately described by a concept will share a defining property that puts them in that category. The last several decades, however, have seen the emergence of “polythetic” approaches that abandon the classical view and treat religion , instead, as having a prototype structure. For incisive explanations of the classical theory and the prototype theory of concepts, see Laurence and Margolis (1999).

Monothetic approaches use a single property (or a single set of properties) as the criterion that determines whether a concept applies. The key to a monothetic approach is that it proposes necessary and sufficient conditions for membership in the given class. That is, a monothetic approach claims that there is some characteristic, or set of them, found in every religion and that if a form of life has it, then that form of life is a religion. Most definitions of the concept religion have been of this type. For example, as we saw above, Edward Tylor proposes belief in spiritual beings as his minimal definition of religion, and this is a substantive criterion that distinguishes religion from non-religion in terms of belief in this particular kind of entity. Similarly, Paul Tillich proposes ultimate concern as a functional criterion that distinguishes religion from non-religion in terms of what serves this particular role in one’s life. These are single criterion monothetic definitions.

There are also monothetic definitions that define religion in terms of a single set of criteria. Herbert’s five Common Notions are an early example. More recently, Clifford Geertz (1973: ch. 4) proposes a definition that he breaks down into five elements:

• a system of symbols
• about the nature of things,
• that inculcate dispositions for behavior
• through ritual and cultural performance, [ 3 ]
• so that the conceptions held by the group are taken as real.

One can find each of these five elements separately, of course: not all symbols are religious symbols; historians (but not novelists) typically consider their conceptions factual; and so on. For Geertz, however, any religious form of life will have all five. Aware of functional approaches like that of Tillich, Geertz is explicit that symbols and rituals that lack reference to a metaphysical framework—that is, those without the substantive element he requires as his (2)—would be secular and not religious, no matter how intense or important one’s feelings about them are (1973: 98). Reference to a metaphysical entity or power is what marks the other four elements as religious. Without it, Geertz writes, “the empirical differentia of religious activity or religious experience would not exist” (1973: 98). As a third example, Bruce Lincoln (2006: ch. 1) enumerates four elements that a religion would have, namely:

• “a discourse whose concerns transcend the human, temporal, and contingent, and that claims for itself a similarly transcendent status”,
• practices connected to that discourse,
• people who construct their identity with reference to that discourse and those practices, and
• institutional structures to manage those people.

This definition is monothetic since, for Lincoln, religions always have these four features “at a minimum” (2006: 5). [ 4 ] To be sure, people constantly engage in practices that generate social groups that then have to be maintained and managed by rules or authorities. However, when the practices, communities, and institutions lack the distinctive kind of discourse that claims transcendent status for itself, they would not count for Lincoln as religions.

It is worth noting that when a monothetic definition includes multiple criteria, one does not have to choose between the substantive and functional strategies for defining religion , but can instead include both. If a monothetic definition include both strategies, then, to count as a religion, a form of life would have to refer to a distinctive substantive reality and also play a certain role in the participants’ lives. This double-sided approach avoids the result of purely substantive definitions that might count as religion a feckless set of beliefs (for instance, “something must have created the world”) unconnected from the believers’ desires and behavior, while also avoiding the result of purely functional definitions that might count as religion some universal aspect of human existence (for instance, creating collective effervescence or ranking of one’s values). William James’s definition of religion (“the belief that there is an unseen order, and our supreme good lies in harmoniously adjusting ourselves thereto”) is double-sided in this way, combining a belief in the existence of a distinctive referent with the spiritual disciplines with which one seeks to embody that belief. Geertz’s definition of religion also required both substantive and functional aspects, which he labelled “worldview” and “ethos” (1973: ch. 5). To treat religion as “both/and” in this way is to refuse to abstract one aspect of a complex social reality but instead recognizes, as Geertz puts it, both “the dispositional and conceptual aspects of religious life” (1973: 113). [ 5 ]

These “monothetic-set definitions” treat the concept of religion as referring to a multifaceted or multidimensional complex. It may seem avant garde today to see religion described as a “constellation”, “assemblage”, “network”, or “system”, but in fact to treat religion as a complex is not new. Christian theologians traditionally analyzed the anatomy of their way of life as simultaneously fides , fiducia , and fidelitas . Each of these terms might be translated into English as “faith”, but each actually corresponds to a different dimension of a social practice. Fides refers to a cognitive state, one in which a person assents to a certain proposition and takes it as true. It could be translated as “belief” or “intellectual commitment”. Beliefs or intellectual commitments distinctive to participation in the group will be present whether or not a religious form of life has developed any authoritative doctrines. In contrast, fiducia refers to an affective state in which a person is moved by a feeling or experience that is so positive that it bonds the recipient to its source. It could be translated as “trust” or “emotional commitment”. Trust or emotional commitment will be present whether or not a religious form of life teaches that participation in their practices aims at some particular experience of liberation, enlightenment, or salvation. And fidelitas refers to a conative state in which a person commits themselves to a path of action, a path that typically involves emulating certain role models and inculcating the dispositions that the group considers virtuous. It could be translated as “loyalty” or “submission”. Loyalty or submission will be present whether or not a religious form of life is theistic or teaches moral rules. By the time of Martin Luther, Christian catechisms organized these aspects of religious life in terms of the “three C’s”: the creed one believed, the cult or worship one offered, and the code one followed. When Tillich (1957: ch. 2) argues that religious faith is distorted when one treats it not as a complex but instead as a function of the intellect alone, emotion alone, or the will alone, he is speaking from within this tradition. These three dimensions of religious practices—symbolically, the head, the heart, and the hand—are not necessarily Christian. In fact, until one adds a delimiting criterion like those discussed above, these dimensions are not even distinctively religious. Creed, cult, and code correspond to any pursuit of what a people considers true, beautiful, and good, respectively, and they will be found in any collective movement or cultural tradition. As Melford Spiro says, any human institution will involve a belief system, a value system, and an action system (Spiro 1966: 98).

Many have complained that arguments about how religion should be defined seem unresolvable. To a great extent, however, this is because these arguments have not simply been about a particular aspect of society but rather have served as proxy in a debate about the structure of human subjectivity. There is deep agreement among the rival positions insofar as they presuppose the cognitive-affective-conative model of being human. However, what we might call a “Cartesian” cohort argues that cognition is the root of religious emotions and actions. This cohort includes the “intellectualists” whose influence stretches from Edward Tylor and James Frazer to E. E. Evans-Pritchard, Robin Horton, Jack Goody, Melford Spiro, Stewart Guthrie, and J. Z. Smith, and it shapes much of the emerging field of cognitive science of religion (e.g., Boyer 2001). [ 6 ] A “Humean” cohort disagrees, arguing that affect is what drives human behavior and that cognition serves merely to justify the values one has already adopted. In theology and religious studies, this feelings-centered approach is identified above all with the work of Friedrich Schleiermacher and Rudolf Otto, and with the tradition called phenomenology of religion, but it has had a place in anthropology of religion since Robert Marett (Tylor’s student), and it is alive and well in the work of moral intuitionists (e.g., Haidt 2012) and affect theory (e.g., Schaefer 2015). A “Kantian” cohort treats beliefs and emotions regarding supernatural realities as relatively unimportant and argues instead that for religion the will is basic. [ 7 ] This approach treats a religion as at root a set of required actions (e.g., Vásquez 2011; C. Smith 2017). These different approaches disagree about the essence of religion, but all three camps operate within a shared account of the human. Thus, when William James describes religion as

the feelings, acts, and experiences of individual [people] in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine. (1902 [1985: 34])

he is foregrounding an affective view and playing down (though not denying) the cognitive. When James’s Harvard colleague Alfred North Whitehead corrects him, saying that “[r]eligion is what a person does with their solitariness” (1926: 3, emphasis added), Whitehead stresses the conative, though Whitehead also insists that feelings always play a role. These are primarily disagreements of emphasis that do not trouble this model of human subjectivity. There have been some attempts to leave this three-part framework. For example, some in the Humean camp have suggested that religion is essentially a particular feeling with zero cognition. But that romantic suggestion collapses under the inability to articulate how an affective state can be noncognitive but still identifiable as a particular feeling (Proudfoot 1985).

Although the three-sided model of the true, the beautiful, and the good is a classic account of what any social group explicitly and implicitly teaches, one aspect is still missing. To recognize the always-presupposed material reality of the people who constitute the social group, even when this reality has not been conceptualized by the group’s members, one should also include the contributions of their bodies, habits, physical culture, and social structures. To include this dimension mnemonically, one can add a “fourth C”, for community. Catherine Albanese (1981) may have been the first to propose the idea of adding this materialist dimension. Ninian Smart’s famous anatomy of religion (1996) has seven dimensions, not four, but the two models are actually very similar. Smart calls the affective dimension the “experiential and emotional”, and then divides the cognitive dimension into two (“doctrinal and philosophical” and “narrative and mythological”), the conative into two (“ethical and legal” and “ritual”), and the communal into two (“social and institutional” and “material”). In an attempt to dislodge the focus on human subjectivity found in the three Cs, some have argued that the material dimension is the source of the others. They argue, in other words, that the cognitive, affective, and conative aspects of the members of a social group are not the causes but rather the effects of the group’s structured practices (e.g., Asad 1993: ch. 1–4; Lopez 1998). Some argue that to understand religion in terms of beliefs, or even in terms of any subjective states, reflects a Protestant bias and that scholars of religion should therefore shift attention from hidden mental states to the visible institutional structures that produce them. Although the structure/agency debate is still live in the social sciences, it is unlikely that one can give a coherent account of religion in terms of institutions or disciplinary practices without reintroducing mental states such as judgements, decisions, and dispositions (Schilbrack 2021).

Whether a monothetic approach focuses on one essential property or a set, and whether that essence is the substance or the function of the religion, those using this approach ask a Yes/No question regarding a single criterion. This approach therefore typically produces relatively clear lines between what is and is not religion. Given Tylor’s monothetic definition, for instance, a form of life must include belief in spiritual beings to be a religion; a form of life lacking this property would not be a religion, even if it included belief in a general order of existence that participants took as their ultimate concern, and even if that form of life included rituals, ethics, and scriptures. In a famous discussion, Melford Spiro (1966) works with a Tylorean definition and argues exactly this: lacking a belief in superhuman beings, Theravada Buddhism, for instance, is something other than a religion. [ 8 ] For Spiro, there is nothing pejorative about this classification.

Having combatted the notion that “we” have religion (which is “good”) and “they” have superstition (which is “bad”), why should we be dismayed if it be discovered that that society x does not have religion as we have defined the term? (1966: 88)

That a concept always corresponds to something possessing a defining property is a very old idea. This assumption undergirds Plato’s Euthyphro and other dialogues in which Socrates pushes his interlocutors to make that hidden, defining property explicit, and this pursuit has provided a model for much not only of philosophy, but of the theorizing in all fields. The traditional assumption is that every entity has some essence that makes it the thing it is, and every instance that is accurately described by a concept of that entity will have that essence. The recent argument that there is an alternative structure—that a concept need not have necessary and sufficient criteria for its application—has been called a “conceptual revolution” (Needham 1975: 351), “one of the greatest and most valuable discoveries that has been made of late years in the republic of letters” (Bambrough 1960–1: 207).

In discussions of the concept religion , this anti-essentialist approach is usually traced to Ludwig Wittgenstein (1953, posthumous). Wittgenstein argues that, in some cases, when one considers the variety of instances described with a given concept, one sees that among them there are multiple features that “crop up and disappear”, the result being “a complicated network of similarities overlapping and criss-crossing” (Wittgenstein 1953, §68). The instances falling under some concepts lack a single defining property but instead have a family resemblance to each other in that each one resembles some of the others in different ways. All polythetic approaches reject the monothetic idea that a concept requires necessary and sufficient criteria. But unappreciated is the fact that polythetic approaches come in different kinds, operating with different logics. Here are three.

The most basic kind of polythetic approach holds that membership in a given class is not determined by the presence of a single crucial characteristic. Instead, the concept maps a cluster of characteristics and, to count as a member of that class, a particular case has to have a certain number of them, no particular one of which is required. To illustrate, imagine that there are five characteristics typical of religions (call this the “properties set”) and that, to be a religion, a form of life has to have a minimum of three of them (call this the “threshold number”). Because this illustration limits the number of characteristics in the properties set, I will call this first kind a “bounded” polythetic approach. For example, the five religion-making characteristics could be these:

• belief in superempirical beings or powers,
• ethical norms,
• worship rituals,
• participation believed to bestow benefits on participants, and
• those who participate in this form of life see themselves as a distinct community.

Understanding the concept religion in this polythetic way produces a graded hierarchy of instances. [ 9 ] A form of life that has all five of these characteristics would be a prototypical example of a religion. Historically speaking, prototypical examples of the concept are likely to be instances to which the concept was first applied. Psychologically speaking, they are also likely to be the example that comes to mind first to those who use the concept. For instance, robins and finches are prototypical examples of a bird, and when one is prompted to name a bird, people are more likely to name a robin or a finch than an ostrich or a penguin. A form of life that has only four of these characteristics would nevertheless still be a clear example of a religion. [ 10 ] If a form of life has only three, then it would be a borderline example. A form of life that has only two of these characteristics would not be included in the category, though such cases might be considered “quasi-religions” and they might be the most interesting social forms to compare to religions (J. E. Smith 1994). A form of life that only had one of the five characteristics would be unremarkable. The forms of life that had three, four, or five of these characteristics would not be an unrelated set but rather a “family” with multiple shared features, but no one characteristic (not even belief in superempirical beings or powers) possessed by all of them. On this polythetic approach, the concept religion has no essence, and a member of this family that only lacked one of the five characteristics— no matter which one —would still clearly be a religion. [ 11 ] As Benson Saler (1993) points out, one can use this non-essentialist approach not only for the concept religion but also for the elements within a religion (sacrifice, scripture, and so on) and to individual religions (Christianity, Hinduism, and so on).

Some have claimed that, lacking an essence, polythetic approaches to religion make the concept so vague that it becomes useless (e.g., Fitzgerald 2000: 72–3; Martin 2009: 167). Given the focused example of a “bounded” approach in the previous paragraph and the widespread adoption of polythetic approaches in the biological sciences, this seems clearly false. However, it is true that one must pay attention to the parameters at work in a polythetic approach. Using a properties set with only five elements produces a very focused class, but the properties set is simply a list of similarities among at least two of the members of a class, and since the class of religions might have hundreds of members, one could easily create a properties set that is much bigger. Not long after Wittgenstein’s death, a “bounded” polythetic approach was applied to the concept religion by William Alston who identified nine religion-making characteristics. [ 12 ] Southwold (1978) has twelve; Rem Edwards (1972) has fourteen and leaves room for more. But there is no reason why one might not work with a properties set for religion with dozens or even hundreds of shared properties. Half a century ago, Rodney Needham (1975: 361) mentions a computer program that sorted 1500 different bacterial strains according to 200 different properties. As J. Z. Smith (1982: ch. 1) argues, treating the concept religion in this way can lead to surprising discoveries of patterns within the class and the co-appearance of properties that can lead to explanatory theories. The second key parameter for a polythetic approach is the threshold number. Alston does not stipulate the number of characteristics a member of the class has to have, saying simply, “When enough of these characteristics are present to a sufficient degree, we have a religion” (1967: 142). Needham (1975) discusses the sensible idea that each member has a majority of the properties, but this is not a requirement of polythetic approaches. The critics are right that as one increases the size of the properties set and decreases the threshold number, the resulting category becomes more and more diffuse. This can produce a class that is so sprawling that it is difficult to use for empirical study.

Scholars of religion who have used a polythetic approach have typically worked with a “bounded” approach (that is, with a properties set that is fixed), but this is not actually the view for which Wittgenstein himself argues. Wittgenstein’s goal is to draw attention to the fact that the actual use of concepts is typically not bound: “the extension of the concept is not closed by a frontier” (Wittgenstein 1953, §67). We can call this an “open” polythetic approach. To grasp the open approach, consider a group of people who have a concept they apply to a certain range of instances. In time, a member of the group encounters something new that resembles the other instances enough in her eyes that she applies the concept to it. When the linguistic community adopts this novel application, the extension of the concept grows. If their use of the concept is “open”, however, then, as the group adds a new member to the category named by a concept, properties of that new member that had not been part of the earlier uses can be added to the properties set and thereby increase the range of legitimate applications of the concept in the future. We might say that a bounded polythetic approach produces concepts that are fuzzy, and an open polythetic approach produces concepts that are fuzzy and evolving . Timothy Williamson calls this “the dynamic quality of family resemblance concepts” (1994: 86). One could symbolize the shift of properties over time this way:

Wittgenstein famously illustrated this open polythetic approach with the concept game , and he also applied it to the concepts of language and number (Wittgenstein 1953, §67). If we substitute our concept as Wittgenstein’s example, however, his treatment fits religion just as well:

Why do we call something a “religion”? Well, perhaps because it has a direct relationship with several things that have hitherto been called religion; and this can be said to give an indirect relationship to other things we call the same name. (Wittgenstein 1953, §67)

Given an open polythetic approach, a concept evolves in the light of the precedents that speakers recognize, although, over time, what people come to label with the concept can become very different from the original use.

In the academic study of religions, discussions of monothetic and polythetic approaches have primarily been in service of developing a definition of the term. [ 13 ] How can alternate definitions of religion be assessed? If one were to offer a lexical definition (that is, a description of what the term means in common usage, as with a dictionary definition), then the definition one offers could be shown to be wrong. In common usage, for example, Buddhism typically is considered a religion and capitalism typically is not. On this point, some believe erroneously that one can correct a definition by pointing to some fact about the referents of the term. One sees this assumption, for example, in those who argue that the western discovery of Buddhism shows that theistic definitions of religion are wrong (e.g., Southwold 1978: 367). One can correct a real or lexical definition in this way, but not a stipulative definition, that is, a description of the meaning that one assigns to the term. When one offers a stipulative definition, that definition cannot be wrong. Stipulative definitions are assessed not by whether they are true or false but rather by their usefulness, and that assessment will be purpose-relative (cf. Berger 1967: 175). De Muckadell (2014) rejects stipulative definitions of religion for this reason, arguing that one cannot critique them and that they force scholars simply to “accept whatever definition is offered”. She gives the example of a problematic stipulative definition of religion as “ice-skating while singing” which, she argues, can only be rejected by using a real definition of religion that shows the ice-skating definition to be false. However, even without knowing the real essence of religion, one can critique a stipulative definition, either for being less adequate or appropriate for a particular purpose (such as studying forms of life across cultures) or, as with the ice-skating example, for being so far from a lexical definition that it is adequate or appropriate for almost no purpose.

Polythetic definitions are increasingly popular today as people seek to avoid the claim that an evolving social category has an ahistorical essence. [ 14 ] However, the difference between these two approaches is not that monothetic definitions fasten on a single property whereas polythetic definitions recognize more. Monothetic definitions can be multifactorial, as we have seen, and they can recognize just as many properties that are “common” or even “typical” of religions, without being essential. The difference is also not that the monothetic identification of the essence of religion reflects an ethnocentrism that polythetic approaches avoid. The polythetic identification of a prototypical religion is equally ethnocentric. The difference between them, rather, is that a monothetic definition sorts instances with a Yes/No mechanism and is therefore digital, and a polythetic definition produces gradations and is therefore analog. It follows that a monothetic definition treats a set of instances that all possess the one defining property as equally religion, whereas a polythetic definition produces a gray area for instances that are more prototypical or less so. This makes a monothetic definition superior for cases (for example, legal cases) in which one seeks a Yes/No answer. Even if an open polythetic approach accurately describes how a concept operates, therefore, one might, for purposes of focus or clarity, prefer to work with a closed polythetic account that limits the properties set, or even with a monothetic approach that limits the properties set to one. That is, one might judge that it is valuable to treat the concept religion as structurally fuzzy or temporally fluid, but nevertheless place boundaries on the forms of life one will compare.

This strategy gives rise to a third kind of polythetic approach, one that stipulates that one property (or one set of properties) is required. Call this an “anchored” polythetic definition. Consistently treating concepts as tools, Wittgenstein suggests this “anchored” idea when he writes that when we look at the history of a concept,

what we see is something constantly fluctuating … [but we might nevertheless] set over against this fluctuation something more fixed, just as one paints a stationary picture of the constantly altering face of the landscape. (1974: 77)

Given a stipulated “anchor”, a concept will then possess a necessary property, and this property reintroduces essentialism. Such a definition nevertheless still reflects a polythetic approach because the presence of the required property is not sufficient to make something a religion. To illustrate this strategy, one might stipulate that the only forms of life one will consider a religion will include

(thereby excluding nationalism and capitalism, for example), but the presence of this property does not suffice to count this form of life as a religion. Consider the properties set introduced above that also includes

If the threshold number is still three, then to be a religion, a form of life would have to have three of these properties, one of which must be (A) . An anchored definition of religion like this would have the benefits of the other polythetic definitions. For example, it would not produce a clear line between religion and nonreligion but would instead articulate gradations between different forms of life (or between versions of one form of life at different times) that are less or more prototypically religious. However, given its anchor, it would produce a more focused range of cases. [ 15 ] In this way, the use of an anchor might both reflect the contemporary cosmological view of the concept religion and also address the criticism that polythetic approaches make a concept too vague.

Over the past forty years or so, there has been a reflexive turn in the social sciences and humanities as scholars have pulled the camera back, so to speak, to examine the constructed nature of the objects previously taken for granted as unproblematically “there”. Reflexive scholars have argued that the fact that what counts as religion shifts according to one’s definition reflects an arbitrariness in the use of the term. They argue that the fact that religion is not a concept found in all cultures but rather a tool invented at a certain time and place, by certain people for their own purposes, and then imposed on others, reveals its political character. The perception that religion is a politically motivated conceptual invention has therefore led some to skepticism about whether the concept picks out something real in the world. As with instrumentalism in philosophy of science, then, reflection on religion has raised doubts about the ontological status of the referent of one’s technical term.

A watershed text for the reflexive turn regarding the concept religion is Jonathan Z. Smith’s Imagining Religion (1982). Smith engages simultaneously in comparing religions and in analyzing the scholarly practice of comparison. A central theme of his essays is that the concept religion (and subcategories such as world religions , Abrahamic faiths , or nonliterate traditions ) are not scientific terms but often reflect the unrecognized biases of those who use these concepts to sort their world into those who are or are not “like us”. [ 16 ] Smith shows that, again and again, the concept religion was shaped by implicit Protestant assumptions, if not explicit Protestant apologetics. In the short preface to that book, Smith famously says,

[ T ] here is no data for religion . Religion is solely the creation of the scholar’s study. It is created for the scholar’s analytic purposes by his imaginative acts of comparison and generalization. Religion has no independent existence apart from the academy. (1982: xi, italics in original)

This dramatic statement has sometimes been taken as Smith’s assertion that the concept religion has no referent. However, in his actual practice of comparing societies, Smith is not a nonrealist about religion . In the first place, he did not think that the constructed nature of religion was something particular to this concept: any judgement that two things were similar or different in some respect presupposed a process of selection, juxtaposition, and categorization by the observer. This is the process of imagination in his book’s title. Second, Smith did not think that the fact that concepts were human products undermined the possibility that they successfully corresponded to entities in the world: an invented concept for social structures can help one discover religion—not “invent” it—even in societies whose members did not know the concept. [ 17 ] His slogan is that one’s (conceptual) map is not the same as and should be tested and rectified by the (non-conceptual) territory (J. Z. Smith 1978). Lastly, Smith did not think that scholars should cease to use religion as a redescriptive or second-order category to study people in history who lacked a comparable concept. On the contrary, he chastised scholars of religion for resting within tradition-specific studies, avoiding cross-cultural comparisons, and not defending the coherence of the generic concept. He writes that scholars of religion should be

prepared to insist, in some explicit and coherent fashion, on the priority of some generic category of religion. (1995: 412; cf. 1998: 281–2)

Smith himself repeatedly uses religion and related technical terms he invented, such as “locative religion”, to illuminate social structures that operate whether or not those so described had named those structures themselves—social structures that exist, as his 1982 subtitle says, from Babylon to Jonestown.

The second most influential book in the reflexive turn in religious studies is Talal Asad’s Genealogies of Religion (1993). Adopting Michel Foucault’s “genealogical” approach, Asad seeks to show that the concept religion operating in contemporary anthropology has been shaped by assumptions that are Christian (insofar as one takes belief as a mental state characteristic of all religions) and modern (insofar as one treats religion as essentially distinct from politics). Asad’s Foucauldian point is that though people may have all kinds of religious beliefs, experiences, moods, or motivations, the mechanism that inculcates them will be the disciplining techniques of some authorizing power and for this reason one cannot treat religion as simply inner states. Like Smith, then, Asad asks scholars to shift their attention to the concept religion and to recognize that assumptions baked into the concept have distorted our grasp of the historical realities. However, also like Smith, Asad does not draw a nonrealist conclusion. [ 18 ] For Asad, religion names a real thing that would operate in the world even had the concept not been invented, namely, “a coherent existential complex” (2001: 217). Asad’s critical aim is not to undermine the idea that religion exists qua social reality but rather to undermine the idea that religion is essentially an interior state independent of social power. He points out that anthropologists like Clifford Geertz adopt a hermeneutic approach to culture that treats actions as if they are texts that say something, and this approach has reinforced the attention given to the meaning of religious symbols, deracinated from their social and historical context. Asad seeks to balance this bias for the subjective with a disciplinary approach that sees human subjectivity as also the product of social structures. Smith and Asad are therefore examples of scholars who critique the concept religion without denying that it can still refer to something in the world, something that exists even before it is named. They are able, so to speak, to look at one’s conceptual window without denying that the window provides a perspective on things outside.

Other critics have gone farther. They build upon the claims that the concept religion is an invented category and that its modern semantic expansion went hand in hand with European colonialism, and they argue that people should cease treating religion as if it corresponds to something that exists outside the sphere of modern European influence. It is common today to hear the slogan that there is no such “thing” as religion. In some cases, the point of rejecting thing-hood is to deny that religion names a category, all the instances of which focus on belief in the same kind of object—that is, the slogan is a rejection of substantive definitions of the concept (e.g., Possamai 2018: ch. 5). In this case, the objection bolsters a functional definition and does not deny that religion corresponds to a functionally distinct kind of form of life. Here, the “no such thing” claim reflects the unsettled question, mentioned above, about the grounds of substantive definitions of “religion”. In other cases, the point of this objection is to deny that religion names a defining characteristic of any kind—that is, the slogan is a rejection of all monothetic definitions of the concept. Perhaps religion (or a religion, like Judaism) should always be referred to in the plural (“Judaisms”) rather than the singular. In this case, the objection bolsters a polythetic definition and does not deny that religion corresponds to a distinct family of forms of life. Here, the “no such thing” claim rejects the assumption that religion has an essence. Despite their negativity, these two objections to the concept are still realist in that they do not deny that the phrase “a religion” can correspond to a form of life operating in the world.

More radically, one sees a denial of this realism, for example, in the critique offered by Wilfred Cantwell Smith (1962). Smith’s thesis is that in many different cultures, people developed a concept for the individuals they considered pious, but they did not develop a concept for a generic social entity, a system of beliefs and practices related to superempirical realities. Before modernity, “there is no such entity [as religion and] … the use of a plural, or with an article, is false” (1962: 326, 194; cf. 144). Smith recommends dropping religion . Not only did those so described lack the concept, but the use of the concept also treats people’s behavior as if the phrase “a religion” names something in addition to that behavior. A methodological individualist, Smith denies that groups have any reality not explained by the individuals who constitute them. What one finds in history, then, is religious people, and so the adjective is useful, but there are no religious entities above and beyond those people, and so the noun reifies an abstraction. Smith contends that

[n]either religion in general nor any one of the religions … is in itself an intelligible entity, a valid object of inquiry or of concern either for the scholar or for the [person] of faith. (1962: 12)

More radical still are the nonrealists who argue that the concepts religion, religions, and religious are all chimerical. Often drawing on post-structuralist arguments, these critics propose that the notion that religions exist is simply an illusion generated by the discourse about them (e.g., McCutcheon 1997; 2018; Fitzgerald 2000; 2007; 2017; Dubuisson 1998; 2019). As Timothy Fitzgerald writes, the concept religion

picks out nothing and it clarifies nothing … the word has no genuine analytical work to do and its continued use merely contributes to the general illusion that it has a genuine referent …. (2000: 17, 14; also 4)

Advocates of this position sometimes call their approach the “Critical Study of Religion” or simply “Critical Religion”, a name that signals their shift away from the pre-critical assumption that religion names entities in the world and to a focus on who invented the concept, the shifting contrast terms it has had, and the uses to which it has been put. [ 19 ] Like the concept of witches or the concept of biological races (e.g., Nye 2020), religion is a fiction (Fitzgerald 2015) or a fabrication (McCutcheon 2018), a concept invented and deployed not to respond to some reality in the world but rather to sort and control people. The classification of something as “religion” is not neutral but

a political activity, and one particularly related to the colonial and imperial situation of a foreign power rendering newly encountered societies digestible and manipulable in terms congenial to its own culture and agenda. (McCutcheon & Arnal 2012: 107)

As part of European colonial projects, the concept has been imposed on people who lacked it and did not consider anything in their society “their religion”. In fact, the concept was for centuries the central tool used to rank societies on a scale from primitive to civilized. To avoid this “conceptual violence” or “epistemic imperialism” (Dubuisson 2019: 137), scholars need to cease naturalizing this term invented in modern Europe and instead historicize it, uncovering the conditions that gave rise to the concept and the interests it serves. The study of religions outside Europe should end. As Timothy Fitzgerald writes, “The category ‘religion’ should be the object, not the tool, of analysis” (2000: 106; also 2017: 125; cf. McCutcheon 2018: 18).

Inspired by the post-structuralist critiques that religion does not apply to cultures that lack the concept, some historians have argued that the term should no longer be used to describe any premodern societies, even in Europe. For example, Brent Nongbri (2013), citing McCutcheon, argues that though it is common to speak of religions existing in the past, human history until the concept emerged in modernity is more accurately understood as a time “before religion”. His aim is “to dispel the commonly held idea that there is such a thing as ‘ancient religion’” (2013: 8). Citing Nongbri, Carlin Barton and Daniel Boyarin (2016) argue that the Latin religio and the Greek thrēskeia do not correspond to the modern understanding of religion and those studying antiquity should cease translating them with that concept. There was no “Roman religious reality”, they say (2016: 19). These historians suggest that if a culture does not have the concept of X , then the reality of X does not exist for that culture. Boyarin calls this position “nominalism”, arguing that religion is

not in any possible way a “real” object, an object that is historical or ontological, before the term comes to be used. (2017: 25)

These critics are right to draw attention to the fact that in the mind of most contemporary people, the concept religion does imply features that did not exist in ancient societies, but the argument that religion did not exist in antiquity involves a sleight of hand. None of these historians argues that people in antiquity did not believe in gods or other spiritual beings, did not seek to interact with them with sacrifices and other rituals, did not create temples or scriptures, and so on. If one uses Tylor’s definition of religion as belief in spiritual beings or James’s definition of religion as adjusting one’s life to an unseen order— or any of the other definitions considered in this entry —then religion did exist in antiquity. What these historians are pointing out is that ancient practices related to the gods permeated their cultures . As Nongbri puts it,

To be sure, ancient people had words to describe proper reverence of the gods, but … [t]he very idea of “being religious” requires a companion notion of what it would mean to be “not religious” and this dichotomy was not part of the ancient world; (2013: 4)

there was no “discrete sphere of religion existing prior to the modern period” (2019: 1, typo corrected). And Barton and Boyarin:

The point is not … that there weren’t practices with respect to “gods” (of whatever sort) but that these practices were not divided off into separate spheres …. (2016: 4)

Steve Mason also argues that religion did not exist in antiquity since religion is “a voluntary sphere of activity, separate in principle” from politics, work, entertainment, and military service (2019: 29). In short, what people later came to conceptualize as religion was in antiquity not a freestanding entity. The nominalist argument, in other words, adds to the definition of the concept religion a distinctively modern feature (usually some version of “the separation of church and state”), and then argues that the referent of this now-circumscribed concept did not exist in antiquity. Their argument is not that religion did not exist outside modernity, but that modern religion did not exist outside modernity.

These post-structuralist and nominalist arguments that deny that religion is “out there” have a realist alternative. According to this alternative, there is a world independent of human conceptualization, and something can be real and it can even affect one’s life, whether or not any human beings have identified it. This is true of things whose existence does not depend on collective agreement, like biochemical signaling cascades or radioactive beta particles, and it is equally true of things whose existence does depend on collective agreement, like kinship structures, linguistic rules, and religious commitments. A realist about social structures holds that a person can be in a bilateral kinship system, can speak a Uralic language, and can be a member of a religion—even if they lack these concepts.

This realist claim that social structures have existed without being conceptualized raises the question: if human beings had different ways of practicing religion since prehistoric times, why and when did people “finally” create the taxon? Almost every scholar involved in the reflexive turn says that religion is a modern invention. [ 20 ] The critique of the concept religion then becomes part of their critique of modernity. Given the potent uses of religion —to categorize certain cultures as godless and therefore inferior or, later, to categorize certain cultures as superstitious and therefore backwards—the significance of the critique of religion for postcolonial and decolonial scholarship is undeniable. Nevertheless, it is not plausible that modern Europeans were the first to want a generic concept for different ways of interacting with gods. It is easy to imagine that if the way that a people worship their gods permeates their work, art, and politics, and they do not know of alternative ways, then it would not be likely that they would have created a concept for it. There is little need for a generic concept that abstracts a particular aspect of one’s culture as one option out of many until one is in a sustained pluralistic situation. The actions that today are categorized as religious practices—burial rites, the making of offerings, the imitation of divinized ancestors—may have existed for tens of thousands of years without the practitioners experiencing that diversity or caring to name it. Nevertheless, it is likely that a desire to compare the rules by which different people live in relation to their gods would have emerged in many parts of the world long before modernity. One would expect to find people developing such social abstractions as cities and then empires emerged and their cultures came into contact with each other. From this realist perspective, it is no surprise that, according to the detailed and example-filled argument of Barton and Boyarin (2016), the first use of religion as a generic social category, distinct from the concept of politics , for the ways that people interact with gods is not a product of the Renaissance, the Reformation, or modern colonialism at all, but can be found in the writings of Josephus (37–c. 100 CE) and Tertullian (c. 155–c. 220 CE). [ 21 ] From the realist perspective, it is no surprise to see the development of analogous terms in medieval China, centuries before interaction with Europeans (Campany 2003, 2012, 2018) and in medieval Islam (Abbasi 2020, 2021). The emergence of social kinds does not wait on language, and the development of language for social kinds is not only a Western project. If this is right, then the development of a concept for religion as a social genus is at least two thousand years old, though the social reality so labeled would be much older.

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How to cite this entry . Preview the PDF version of this entry at the Friends of the SEP Society . Look up topics and thinkers related to this entry at the Internet Philosophy Ontology Project (InPhO). Enhanced bibliography for this entry at PhilPapers , with links to its database.

• Nye, Malory, 2020, “ Religion is Not a Thing ”, Religion Bites , 31 January 2020.
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Essay on What is Religion for Students and Children

500+ words essay on what is religion.

Religion refers to a belief in a divine entity or deity. Moreover, religion is about the presence of God who is controlling the entire world. Different people have different beliefs. And due to this belief, many different cultures exist.

Further, there are a series of rituals performed by each religion. This is done to please Gods of their particular religion. Religion creates an emotional factor in our country. The Constitution of our country is secular . This means that we have the freedom of following any religion. As our country is the most diverse in religions, religion has two main sub broad categories:

Monotheistic Religion

Monotheistic religions believe in the existence of one God. Some of the monotheistic religions are:

Islam: The people who follow are Muslims . Moreover, Islam means to ‘ surrender’ and the people who follow this religion surrender themselves to ‘Allah’.

Furthermore, the holy book of Islam is ‘ QURAN’, Muslims believe that Allah revealed this book to Muhammad. Muhammad was the last prophet. Above all, Islam has the second most popular religion in the entire world. The most important festivals in this religion are Eid al-Fitr and Eid al-Adha.

Christianity: Christian also believes in the existence of only one God. Moreover, the Christians believe that God sent his only Jesus Christ for our Salvation. The Holy book of Christians is the Bible .

Furthermore, the bible is subdivided into the Old Testament and the New Testament. Most Importantly, Jesus Christ died on the cross to free us from our sins. The people celebrate Easter on the third day. Because Jesus Christ resurrected on the third day of his death.

However, the celebration of Christmas signifies the birth of our Lord Jesus Christ. Above all Christianity has the most following in the entire world.

Judaism: Judaism also believes in the existence of one God. Who revealed himself to Abraham, Moses and the Hebrew prophets. Furthermore, Abraham is the father of the Jewish Faith. Most Noteworthy the holy book of the Jewish people is Torah.

Above all, some of the festivals that Jewish celebrate are Passover, Rosh Hashanah – Jewish New Year, Yom Kippur – the Day of Atonement, Hanukkah, etc.

Get the huge list of more than 500 Essay Topics and Ideas

Polytheistic Religion

Polytheistic religions are those that believe in the worship of many gods. One of the most believed polytheistic religion is:

Hinduism: Hinduism has the most popularity in India and South-east Asian sub-continent. Moreover, Hindus believe that our rewards in the present life are the result of our deeds in previous lives. This signifies their belief in Karma. Above all the holy book of Hindus is ‘Geeta’. Also, Hindus celebrate many festivals. Some of the important ones are Holi-The festival of colors and Diwali- the festival of lights.

Last, there is one religion that is neither monotheistic nor polytheistic.

Buddhism: Buddhism religion followers do not believe in the existence of God. However, that does not mean that they are an atheist. Moreover, Buddhism believes that God is not at all the one who controls the masses. Also, Buddhism is much different from many other religions. Above all, Gautam Buddha founded Buddhism.

Some FAQs for You

Q1. How many types of religions are there in the entire world?

A1. There are two types of religion in the entire world. And they are Monotheistic religions and Polytheistic religions.

Q2. What is a Polytheistic religion? Give an example

A2. Polytheistic religion area those that follow and worship any Gods. Hinduism is one of the examples of polytheistic religion. Hindus believe in almost 330 million Gods. Furthermore, they have great faith in all and perform many rituals to please them.

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Yale Forum on Religion and Ecology

World Religions Overview Essay

The Movement of Religion and Ecology: Emerging Field and Dynamic Force

Mary Evelyn Tucker and John Grim, Yale University

Originally published in the Routledge Handbook of Religion and Ecology

As many United Nations reports attest, we humans are destroying the life-support systems of the Earth at an alarming rate. Ecosystems are being degraded by rapid industrialization and relentless development. The data keeps pouring in that we are altering the climate and toxifying the air, water, and soil of the planet so that the health of humans and other species is at risk. Indeed, the Swedish scientist, Johan Rockstrom, and his colleagues, are examining which planetary boundaries are being exceeded. (Rockstrom and Klum, 2015)

The explosion of population from 3 billion in 1960 to more then 7 billion currently and the subsequent demands on the natural world seem to be on an unsustainable course. The demands include meeting basic human needs of a majority of the world’s people, but also feeding the insatiable desire for goods and comfort spread by the allure of materialism. The first is often called sustainable development; the second is unsustainable consumption. The challenge of rapid economic growth and consumption has brought on destabilizing climate change. This is coming into full focus in alarming ways including increased floods and hurricanes, droughts and famine, rising seas and warming oceans.

Can we turn our course to avert disaster? There are several indications that this may still be possible. On September 25, 2015 after the Pope addressed the UN General Assembly, 195 member states adopted the Sustainable Development Goals (SDGs). On December 12, 2015 these same members states endorsed the Paris Agreement on Climate Change. Both of these are important indications of potential reversal. The Climate Agreement emerged from the dedicated work of governments and civil society along with business partners. The leadership of UN Secretary General Ban Ki Moon and the Executive Secretary of the UN Framework Convention on Climate Change, Christiana Figueres, and many others was indispensable.

One of the inspirations for the Climate Agreement and for the adoption of the Sustainable Development Goals was the release of the Papal Encyclical, Laudato Si’ in June 2015. The encyclical encouraged the moral forces of concern for both the environment and people to be joined in “integral ecology”.  “The cry of the Earth and the cry of the poor” are now linked as was not fully visible before. (Boff, 1997 and in the encyclical) Many religious and environmental communities are embracing this integrated perspective and will, no doubt, foster it going forward. The question is how can the world religions contribute more effectively to this renewed ethical momentum for change. For example, what will be their long-term response to population growth? As this is addressed in the article by Robert Wyman and Guigui Yao, we will not take it up here. Instead, we will consider some of the challenges and possibilities amid the dream of progress and the lure of consumption.

Challenges: The Dream of Progress and the Religion of Consumption

Consumption appears to have become an ideology or quasi-religion, not only in the West but also around the world. Faith in economic growth drives both producers and consumers. The dream of progress is becoming a distorted one. This convergence of our unlimited demands with an unquestioned faith in economic progress raises questions about the roles of religions in encouraging, discouraging, or ignoring our dominant drive toward appropriately satisfying material needs or inappropriately indulging material desires. Integral ecology supports the former and critiques the latter.

Moreover, a consumerist ideology depends upon and simultaneously contributes to a worldview based on the instrumental rationality of the human. That is, the assumption for decision-making is that all choices are equally clear and measurable. Market based metrics such as price, utility, or efficiency are dominant. This can result in utilitarian views of a forest as so much board feet or simply as a mechanistic complex of ecosystems that provide services to the human.

One long-term effect of this is that the individual human decision-maker is further distanced from nature because nature is reduced to measurable entities for profit or use. From this perspective we humans may be isolated in our perceived uniqueness as something apart from the biological web of life. In this context, humans do not seek identity and meaning in the numinous beauty of the world, nor do they experience themselves as dependent on a complex of life-supporting interactions of air, water, and soil. Rather, this logic sees humans as independent, rational decision-makers who find their meaning and identity in systems of management that now attempt to co-opt the language of conservation and environmental concern. Happiness is derived from simply creating and having more material goods. This perspective reflects a reading of our current geological period as human induced by our growth as a species that is now controlling the planet. This current era is being called the “Anthropocene” because of our effect on the planet in contrast to the prior 12,000 year epoch known as the Holocene.

This human capacity to imagine and implement a utilitarian-based worldview regarding nature has undermined many of the ancient insights of the world’s religious and spiritual traditions. For example, some religions, attracted by the individualistic orientations of market rationalism and short-term benefits of social improvement, seized upon material accumulation as containing divine sanction. Thus, Max Weber identified the rise of Protestantism with an ethos of inspirited work and accumulated capital.

Weber also identified the growing disenchantment from the world of nature with the rise of global capitalism. Karl Marx recognized the “metabolic rift” in which human labor and nature become alienated from cycles of renewal. The earlier mystique of creation was lost. Wonder, beauty, and imagination as ways of knowing were gradually superseded by the analytical reductionism of modernity such that technological and economic entrancement have become key inspirations of progress.

Challenges: Religions Fostering Anthropocentrism

This modern, instrumental view of matter as primarily for human use arises in part from a dualistic Western philosophical view of mind and matter. Adapted into Jewish, Christian and Islamic religious perspectives, this dualism associates mind with the soul as a transcendent spiritual entity given sovereignty and dominion over matter. Mind is often valued primarily for its rationality in contrast to a lifeless world. At the same time we ensure our radical discontinuity from it.

Interestingly, views of the uniqueness of the human bring many traditional religious perspectives into sync with modern instrumental rationalism. In Western religious traditions, for example, the human is seen as an exclusively gifted creature with a transcendent soul that manifests the divine image and likeness. Consequently, this soul should be liberated from the material world. In many contemporary reductionist perspectives (philosophical and scientific) the human with rational mind and technical prowess stands as the pinnacle of evolution. Ironically, religions emphasizing the uniqueness of the human as the image of God meet market-driven applied science and technology precisely at this point of the special nature of the human to justify exploitation of the natural world. Anthropocentrism in various forms, religious, philosophical, scientific, and economic, has led, perhaps inadvertently, to the dominance of humans in this modern period, now called the Anthropocene. (It can be said that certain strands of the South Asian religions have emphasized the importance of humans escaping from nature into transcendent liberation. However, such forms of radical dualism are not central to the East Asian traditions or indigenous traditions.)

From the standpoint of rational analysis, many values embedded in religions, such as a sense of the sacred, the intrinsic value of place, the spiritual dimension of the human, moral concern for nature, and care for future generations, are incommensurate with an objectified monetized worldview as they not quantifiable. Thus, they are often ignored as externalities, or overridden by more pragmatic profit-driven considerations. Contemporary nation-states in league with transnational corporations have seized upon this individualistic, property-based, use-analysis to promote national sovereignty, security, and development exclusively for humans.

Possibilities: Systems Science

Yet, even within the realm of so-called scientific, rational thought, there is not a uniform approach. Resistance to the easy marriage of reductionist science and instrumental rationality comes from what is called systems science and new ecoogy. By this we refer to a movement within empirical, experimental science of exploring the interaction of nature and society as complex dynamic systems. This approach stresses both analysis and synthesis – the empirical act of observation, as well as placement of the focus of study within the context of a larger whole. Systems science resists the temptation to take the micro, empirical, reductive act as the complete description of a thing, but opens analysis to the large interactive web of life to which we belong, from ecosystems to the biosphere. There are numerous examples of this holistic perspective in various branches of ecology. And this includes overcoming the nature-human divide. (Schmitz 2016) Aldo Leopold understood this holistic interconnection well when he wrote: “We abuse land because we see it as a commodity belonging to us. When we see land as a community to which we belong, we may begin to use it with love and respect.” (Leopold, 1966)

Collaboration of Science and Religion

Within this inclusive framework, scientists have been moving for some time beyond simply distanced observations to engaged concern. The Pope’s encyclical, Laudato Si , has elevated the level of visibility and efficacy of this conversation between science and religion as perhaps never before on a global level. Similarly, many other statements from the world religions are linking the wellbeing of people and the planet for a flourishing future. For example, the World Council of Churches has been working for four decades to join humans and nature in their program on Justice, Peace, and the Integrity of Creation.

Many scientists such as Thomas Lovejoy, E.O. Wilson, Jane Lubchenco, Peter Raven, and Ursula Goodenough recognize the importance of religious and cultural values when discussing solutions to environmental challenges. Other scientists such as Paul Ehrlich and Donald Kennedy have called for major studies of human behavior and values in relation to environmental issues. ( Science , July 2005) This has morphed into the Millennium Alliance for Humanity and the Biosphere. (mahb.standford.edu). Since 2009 the Ecological Society of America has established an Earth Stewardship Initiative with yearly panels and publications.  Many environmental studies programs are now seeking to incorporate these broader ethical and behavioral approaches into the curriculum.

Possibilities: Extinction and Religious Response

The stakes are high, however, and the path toward limiting ourselves within planetary boundaries is not smooth. Scientists are now reporting that because of the population explosion, our consuming habits, and our market drive for resources, we are living in the midst of a mass extinction period. This period represents the largest loss of species since the extinction of the dinosaurs 65 million years ago when the Cenozoic period began. In other words, we are shutting down life systems on the planet and causing the end of this large-scale geological era with little awareness of what we are doing or its consequences.

As the cultural historian Thomas Berry observed some years ago, we are making macrophase changes on the planet with microphase wisdom. Indeed, some people worry that these rapid changes have outstripped the capacity of our religions, ethics, and spiritualities to meet the complex challenges we are facing.

The question arises whether the wisdom traditions of the human community, embedded in institutional religions and beyond, can embrace integral ecology at the level needed? Can the religions provide leadership into a synergistic era of human-Earth relations characterized by empathy, regeneration, and resilience? Or are religions themselves the wellspring of those exclusivist perspectives in which human societies disconnect themselves from other groups and from the natural world? Are religions caught in their own meditative promises of transcendent peace and redemptive bliss in paradisal abandon? Or does their drive for exclusive salvation or truth claims cause them to try to overcome or convert the Other?

Authors in this volume are exploring these issues within religious and spiritual communities regarding the appropriate responses of the human to our multiple environmental and social challenges. What forms of symbolic visioning and ethical imagining can call forth a transformation of consciousness and conscience for our Earth community? Can religions and spiritualites provide vision and inspiration for grounding and guiding mutually enhancing human-Earth relations? Have we arrived at a point where we realize that more scientific statistics on environmental problems, more legislation, policy or regulation, and more economic analysis, while necessary, are no longer sufficient for the large-scale social transformations needed? This is where the world religions, despite their limitations, surely have something to contribute.

Such a perspective includes ethics, practices, and spiritualities from the world’s cultures that may or may not be connected with institutional forms of religion. Thus spiritual ecology and nature religions are an important part of the discussions and are represented in this volume. Our own efforts have focused on the world religions and indigenous traditions. Our decade long training in graduate school and our years of living and traveling throughout Asia and the West gave us an early appreciation for religions as dynamic, diverse, living traditions. We are keenly aware of the multiple forms of syncretism and hybridization in the world religions and spiritualties. We have witnessed how they are far from monolithic or impervious to change in our travels to more than 60 countries.

Problems and Promise of Religions

Several qualifications regarding the various roles of religion should thus be noted. First, we do not wish to suggest here that any one religious tradition has a privileged ecological perspective. Rather, multiple interreligious perspectives may be the most helpful in identifying the contributions of the world religions to the flourishing of life.

We also acknowledge that there is frequently a disjunction between principles and practices: ecologically sensitive ideas in religions are not always evident in environmental practices in particular civilizations. Many civilizations have overused their environments, with or without religious sanction.

Finally, we are keenly aware that religions have all too frequently contributed to tensions and conflict among various groups, both historically and at present. Dogmatic rigidity, inflexible claims of truth, and misuse of institutional and communal power by religions have led to tragic consequences in many parts of the globe.

Nonetheless, while religions have often preserved traditional ways, they have also provoked social change. They can be limiting but also liberating in their outlooks. In the twentieth century, for example, religious leaders and theologians helped to give birth to progressive movements such as civil rights for minorities, social justice for the poor, and liberation for women.  Although the world religions have been slow to respond to our current environmental crises, their moral authority and their institutional power may help effect a change in attitudes, practices, and public policies. Now the challenge is a broadening of their ethical perspectives.

Traditionally the religions developed ethics for homicide, suicide, and genocide. Currently they need to respond to biocide, ecocide, and geocide. (Berry, 2009)

Retrieval, Reevaluation, Reconstruction

There is an inevitable disjunction between the examination of historical religious traditions in all of their diversity and complexity and the application of teachings, ethics, or practices to contemporary situations. While religions have always been involved in meeting contemporary challenges over the centuries, it is clear that the global environmental crisis is larger and more complex than anything in recorded human history. Thus, a simple application of traditional ideas to contemporary problems is unlikely to be either possible or adequate. In order to address ecological problems properly, religious and spiritual leaders, laypersons and academics have to be in dialogue with scientists, environmentalists, economists, businesspeople, politicians, and educators. Hence the articles in this volume are from various key sectors.

With these qualifications in mind we can then identify three methodological approaches that appear in the still emerging study of religion and ecology. These are retrieval, reevaluation, and reconstruction. Retrieval involves the scholarly investigation of scriptural and commentarial sources in order to clarify religious perspectives regarding human-Earth relations. This requires that historical and textual studies uncover resources latent within the tradition. In addition, retrieval can identify ethical codes and ritual customs of the tradition in order to discover how these teachings were put into practice. Traditional environmental knowledge (TEK) is an important part of this for all the world religions, especially indigenous traditions.

With reevaluation, traditional teachings are evaluated with regard to their relevance to contemporary circumstances. Are the ideas, teachings, or ethics present in these traditions appropriate for shaping more ecologically sensitive attitudes and sustainable practices? Reevaluation also questions ideas that may lead to inappropriate environmental practices. For example, are certain religious tendencies reflective of otherworldly or world-denying orientations that are not helpful in relation to pressing ecological issues? It asks as well whether the material world of nature has been devalued by a particular religion and whether a model of ethics focusing solely on human interactions is adequate to address environmental problems.

Finally, reconstruction suggests ways that religious traditions might adapt their teachings to current circumstances in new and creative ways. These may result in new syntheses or in creative modifications of traditional ideas and practices to suit modern modes of expression. This is the most challenging aspect of the emerging field of religion and ecology and requires sensitivity to who is speaking about a tradition in the process of reevaluation and reconstruction. Postcolonial critics have appropriately highlighted the complex issues surrounding the problem of who is representing or interpreting a religious tradition or even what constitutes that tradition. Nonetheless, practitioners and leaders of particular religions are finding grounds for creative dialogue with scholars of religions in these various phases of interpretation.

Religious Ecologies and Religious Cosmologies

As part of the retrieval, reevaluation, and reconstruction of religions we would identify “religious ecologies” and “religious cosmologies” as ways that religions have functioned in the past and can still function at present. Religious ecologies are ways of orienting and grounding whereby humans undertake specific practices of nurturing and transforming self and community in a particular cosmological context that regards nature as inherently valuable. Through cosmological stories humans narrate and experience the larger matrix of mystery in which life arises, unfolds, and flourishes. These are what we call religious cosmologies. These two, namely religious ecologies and religious cosmologies, can be distinguished but not separated. Together they provide a context for navigating life’s challenges and affirming the rich spiritual value of human-Earth relations.

Human communities until the modern period sensed themselves as grounded in and dependent on the natural world. Thus, even when the forces of nature were overwhelming, the regenerative capacity of the natural world opened a way forward. Humans experienced the processes of the natural world as interrelated, both practically and symbolically. These understandings were expressed in traditional environmental knowledge, namely, in hunting and agricultural practices such as the appropriate use of plants, animals, and land. Such knowledge was integrated in symbolic language and practical norms, such as prohibitions, taboos, and limitations on ecosystems’ usage. All this was based in an understanding of nature as the source of nurturance and kinship. The Lakota people still speak of “all my relations” as an expression of this kinship. Such perspectives will need to be incorporated into strategies to solve environmental problems. Humans are part of nature and their cultural and religious values are critical dimensions of the discussion.

Multidisciplinary approaches: Environmental Humanities

We are recognizing, then, that the environmental crisis is multifaceted and requires multidisciplinary approaches. As this book indicates, the insights of scientific modes of analytical and synthetic knowing are indispensable for understanding and responding to our contemporary environmental crisis. So also, we need new technologies such as industrial ecology, green chemistry, and renewable energy. Clearly ecological economics is critical along with green governance and legal policies as articles in this volume illustrate.

In this context it is important to recognize different ways of knowing that are manifest in the humanities, such as artistic expressions, historical perspectives, philosophical inquiry, and religious understandings. These honor emotional intelligence, affective insight, ethical valuing, and spiritual awakening.

Environmental humanities is a growing and diverse area of study within humanistic disciplines. In the last several decades, new academic courses and programs, research journals and monographs, have blossomed. This broad-based inquiry has sparked creative investigation into multiple ways, historically and at present, of understanding and interacting with nature, constructing cultures, developing communities, raising food, and exchanging goods. 

It is helpful to see the field of religion and ecology as part of this larger emergence of environmental humanities. While it can be said that environmental history, literature, and philosophy are some four decades old, the field of religions and ecology began some two decades ago. It was preceded, however, by work among various scholars, particularly Christian theologians. Some eco-feminists theologians, such as Rosemary Ruether and Sallie McFague, Mary Daly, and Ivone Gebara led the way.

The Emerging Field of Religion and Ecology

An effort to identify and to map religiously diverse attitudes and practices toward nature was the focus of a three-year international conference series on world religions and ecology. Organized by Mary Evelyn Tucker and John Grim, ten conferences were held at the Harvard Center for the Study of World Religions from 1996-1998 that resulted in a ten volume book series (1997-2004). Over 800 scholars of religion and environmentalists participated. The director of the Center, Larry Sullivan, gave space and staff for the conferences. He chose to limit their scope to the world religions and indigenous religions rather than “nature religions”, such as wicca or paganism, which the organizers had hoped to include.

Culminating conferences were held in fall 1998 at Harvard and in New York at the United Nations and the American Museum of Natural History where 1000 people attended and Bill Moyers presided. At the UN conference Tucker and Grim founded the Forum on Religion and Ecology, which is now located at Yale. They organized a dozen more conferences and created an electronic newsletter that is now sent to over 12,000 people around the world. In addition, they developed a major website for research, education, and outreach in this area (fore.yale.edu). The conferences, books, website, and newsletter have assisted in the emergence of a new field of study in religion and ecology. Many people have helped in this process including Whitney Bauman and Sam Mickey who are now moving the field toward discussing the need for planetary ethics. A Canadian Forum on Religion and Ecology was established in 2002, a European Forum for the Study of Religion and the Environment was formed in 2005, and a Forum on Religion and Ecology @ Monash in Australia in 2011.

Courses on this topic are now offered in numerous colleges and universities across North America and in other parts of the world. A Green Seminary Initiative has arisen to help educate seminarians. Within the American Academy of Religion there is a vibrant group focused on scholarship and teaching in this area. A peer-reviewed journal, Worldviews: Global Religions, Culture, and Ecology , is celebrating its 25 th year of publication. Another journal has been publishing since 2007, the Journal for the Study of Religion, Nature, and Culture . A two volume Encyclopedia of Religion and Nature edited by Bron Taylor has helped shape the discussions, as has the International Society for the Study of Religion, Nature and Culture he founded. Clearly this broad field of study will continue to expand as the environmental crisis grows in complexity and requires increasingly creative interdisciplinary responses.

The work in religion and ecology rests in an intersection between the academic field within education and the dynamic force within society. This is why we see our work not so much as activist, but rather as “engaged scholarship” for the flourishing of our shared planetary life. This is part of a broader integration taking place to link concerns for both people and the planet. This has been fostered in part by the twenty-volume Ecology and Justice Series from Orbis Books and with the work of John Cobb, Larry Rasmussen, Dieter Hessel, Heather Eaton, Cynthia Moe-Loebeda, and others. The Papal Encyclical is now highlighting this linkage of eco-justice as indispensable for an integral ecology.

The Dynamic Force of Religious Environmentalism

All of these religious traditions, then, are groping to find the languages, symbols, rituals, and ethics for sustaining both ecosystems and humans. Clearly there are obstacles to religions moving into their ecological, eco-justice, and planetary phases. The religions are themselves challenged by their own bilingual languages, namely, their languages of transcendence, enlightenment, and salvation; and their languages of immanence, sacredness of Earth, and respect for nature. Yet, as the field of religion and ecology has developed within academia, so has the force of religious environmentalism emerged around the planet. Roger Gottlieb documents this in his book A Greener Faith . (Gottlieb 2006) The Ecumenical Patriarch Bartholomew held international symposia on “Religion, Science and the Environment” focused on water issues (1995-2009) that we attended. He has made influential statements on this issue for 20 years. The Parliament of World Religions has included panels on this topic since 1998 and most expansively in 2015. Since 1995 the UK based Alliance of Religion and Conservation (ARC), led by Martin Palmer, has been doing significant work with religious communities around under the patronage of Prince Philip.

These efforts are recovering a sense of place, which is especially clear in the environmental resilience and regeneration practices of indigenous peoples. It is also evident in valuing the sacred pilgrimage places in the Abrahamic traditions (Jerusalem, Rome, and Mecca) both historically and now ecologically. So also East Asia and South Asia attention to sacred mountains, caves, and other pilgrimage sites stands in marked contrast to massive pollution.

In many settings around the world religious practitioners are drawing together religious ways of respecting place, land, and life with understanding of environmental science and the needs of local communities. There have been official letters by Catholic Bishops in the Philippines and in Alberta, Canada alarmed by the oppressive social conditions and ecological disasters caused by extractive industries. Catholic nuns and laity in North America, Australia, England, and Ireland sponsor educational programs and conservation plans drawing on the eco-spiritual vision of Thomas Berry and Brian Swimme. Also inspired by Berry and Swimme, Paul Winter’s Solstice celebrations and Earth Mass at the Cathedral of St. John the Divine in New York Winter have been taking place for three decades.

Even in the industrial growth that grips China, there are calls from many in politics, academia, and NGOs to draw on Confucian, Daoist, and Buddhist perspectives for environmental change. In 2008 we met with Pan Yue, the Deputy Minister of the Environment, who has studied these traditions and sees them as critical to Chinese environmental ethics. In India, Hinduism is faced with the challenge of clean up of sacred rivers, such as the Ganges and the Yamuna. To this end in 2010 with Hindu scholars, David Haberman and Christopher Chapple, we organized a conference of scientists and religious leaders in Delhi and Vrindavan to address the pollution of the Yamuna.

Many religious groups are focused on climate change and energy issues. For example, InterFaith Power and Light and GreenFaith are encouraging religious communities to reduce their carbon footprint. Earth Ministry in Seattle is leading protests against oil pipelines and terminals. The Evangelical Environmental Network and other denominations are emphasizing climate change as a moral issue that is disproportionately affecting the poor. In Canada and the US the Indigenous Environmental Network is speaking out regarding damage caused by resource extraction, pipelines, and dumping on First Peoples’ Reserves and beyond. All of the religions now have statements on climate change as a moral issue and they were strongly represented in the People’s Climate March in September 2015. Daedalus, the journal of the American Academy of Arts and Sciences, published the first collection of articles on religion and climate change from two conferences we organized there. (Tucker & Grim, 2001)

Striking examples of religion and ecology have occurred in the Islamic world. In June 2001 and May 2005 the Islamic Republic of Iran led by President Khatami and the United Nations Environment Programme sponsored conferences in Tehran that we attended. They were focused on Islamic principles and practices for environmental protection. The Iranian Constitution identifies Islamic values for ecology and threatens legal sanctions. One of the earliest spokespersons for religion and ecology is the Iranian scholar, Seyyed Hossein Nasr. Fazlun Khalid in the UK founded the Islamic Foundation for Ecology and Environmental Science. In Indonesia in 2014 a fatwa was issued declaring that killing an endangered species is prohibited.

These examples illustrate ways in which an emerging alliance of religion and ecology is occurring around the planet. These traditional values within the religions now cause them to awaken to environmental crises in ways that are strikingly different from science or policy. But they may find interdisciplinary ground for dialogue in concerns for eco-justice, sustainability, and cultural motivations for transformation. The difficulty, of course, is that the religions are often preoccupied with narrow sectarian interests. However, many people, including the Pope, are calling on the religions to go beyond these interests and become a moral leaven for change.

Renewal Through Laudato Si’

Pope Francis is highlighting an integral ecology that brings together concern for humans and the Earth. He makes it clear that the environment can no longer be seen as only an issue for scientific experts, or environmental groups, or government agencies alone. Rather, he invites all people, programs and institutions to realize these are complicated environmental and social problems that require integrated solutions beyond a “technocratic paradigm” that values an easy fix. Within this integrated framework, he urges bold new solutions.

In this context Francis suggests that ecology, economics, and equity are intertwined. Healthy ecosystems depend on a just economy that results in equity. Endangering ecosystems with an exploitative economic system is causing immense human suffering and inequity. In particular, the poor and most vulnerable are threatened by climate change, although they are not the major cause of the climate problem. He acknowledges the need for believers and non-believers alike to help renew the vitality of Earth’s ecosystems and expand systemic efforts for equity.

In short, he is calling for “ecological conversion” from within all the world religions. He is making visible an emerging worldwide phenomenon of the force of religious environmentalism on the ground, as well as the field of religion and ecology in academia developing new ecotheologies and ecojustice ethics. This diverse movement is evoking a change of mind and heart, consciousness and conscience. Its expression will be seen more fully in the years to come.

The challenge of the contemporary call for ecological renewal cannot be ignored by the religions. Nor can it be answered simply from out of doctrine, dogma, scripture, devotion, ritual, belief, or prayer. It cannot be addressed by any of these well-trod paths of religious expression alone. Yet, like so much of our human cultures and institutions the religions are necessary for our way forward yet not sufficient in themselves for the transformation needed.  The roles of the religions cannot be exported from outside their horizons.  Thus, the individual religions must explain and transform themselves if they are willing to enter into this period of environmental engagement that is upon us. If the religions can participate in this creativity they may again empower humans to embrace values that sustain life and contribute to a vibrant Earth community.

BIBLIOGRAPHY

Berry, Thomas. 2009. The Sacred Universe: Earth Spirituality and Religion in the 21st Century (New York: Columbia University Press).

Boff, Leonardo. 1997. Cry of the Earth, Cry of the Poor (Maryknoll, NY: Orbis Books).

Gottlieb, Roger. 2006. A Greener Faith: Religious Environmentalism and Our Planetary Future . (Oxford: Oxford University Press).

Grim, John and Mary Evelyn Tucker, eds. 2014. Ecology and Religion. (Washington, DC: Island Press).

Leopold, Aldo. 1966. A Sand County Almanac . (Oxford University Press).

Rockstrom, Johan and Mattias Klum. 2015. Big World, Small Planet: Abundance Within Planetary Boundaries . (New Haven: Yale University Press)

Schmitz, Oswald. 2016. The New Ecology: Science for a Sustainable World. (Princeton: Princeton University Press).

Taylor, Bron, ed. 2008. Encyclopedia of Religion, Nature, and Culture. (London: Bloomsbury).

Tucker, Mary Evelyn. 2004. Worldly Wonder: Religions Enter their Ecological Phase . (Chicago: Open Court).

Tucker, Mary Evelyn and John Grim, eds. 2001 Religion and Ecology: Can the Climate Change? Daedalus Vol. 130, No.4.

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