Religion

Religion
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This article is about a general set of beliefs about life, purpose, etc.. For other uses, see Religion (disambiguation).
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Religion Portal v · d · e

Religion is a cultural system that establishes symbols that relate humanity to spirituality and moral values.[1] Many religions have narratives, symbols, traditions and sacred histories that are intended to give meaning to life or to explain the origin of life or the universe. They tend to derive morality, ethics, religious laws or a preferred lifestyle from their ideas about the cosmos and human nature.

The word religion is sometimes used interchangeably with faith or belief system, but religion differs from private belief in that it has a public aspect. Most religions have organized behaviors, including clerical hierarchies, a definition of what constitutes adherence or membership, congregations of laity, regular meetings or services for the purposes of veneration of a deity or for prayer, holy places (either natural or architectural), and/or scriptures. The practice of a religion may also include sermons, commemoration of the activities of a god or gods, sacrifices, festivals, feasts, trance, initiations, funerary services, matrimonial services, meditation, music, art, dance, public service, or other aspects of human culture.

The development of religion has taken different forms in different cultures. Some religions place an emphasis on belief, while others emphasize practice. Some religions focus on the subjective experience of the religious individual, while others consider the activities of the religious community to be most important. Some religions claim to be universal, believing their laws and cosmology to be binding for everyone, while others are intended to be practiced only by a closely defined or localized group. In many places religion has been associated with public institutions such as education, hospitals, the family, government, and political hierarchies.

Some academics studying the subject have divided religions into three broad categories: world religions, a term which refers to transcultural, international faiths; indigenous religions, which refers to smaller, culture-specific or nation-specific religious groups; and new religious movements, which refers to recently developed faiths.[2] One modern academic theory of world religions, social constructionism, says that religion is a modern concept that suggests all spiritual practice and worship follows a model similar to the Abrahamic religions as an orientation system that helps to interpret reality and define human beings,[3] and thus religion, as a concept, has been applied inappropriately to non-Western cultures that are not based upon such systems, or in which these systems are a substantially simpler construct.
Contents
[hide]

1 Etymology
2 Religious belief
2.1 Religious belief in Judaism
2.2 Religious belief in Christianity
2.3 Religious belief in Islam
3 Religious movements
3.1 Types of religion
4 Modern issues in religion
4.1 Interfaith cooperation
4.2 Secularism and irreligion
5 Related forms of thought
5.1 Religion and philosophy
5.2 Religion and superstition
5.3 Myth
6 Religion and health
7 Religion and violence
8 Religion and the law
9 Religion and science
9.1 Christianity and science
9.2 Other religions and science
10 Evolutionary theory and religion
11 Religion as a Christian concept
11.1 The social constructionists
11.2 Other writers
12 See also
13 References
13.1 Notes
13.2 Bibliography
14 External links

Etymology

Religion (from O.Fr. religion "religious community," from L. religionem (nom. religio) "respect for what is sacred, reverence for the gods,"[4] "obligation, the bond between man and the gods"[5]) is derived from the Latin religiō, the ultimate origins of which are obscure. One possibility is derivation from a reduplicated *le-ligare, an interpretation traced to Cicero connecting lego "read", i.e. re (again) + lego in the sense of "choose", "go over again" or "consider carefully". Modern scholars such as Tom Harpur and Joseph Campbell favor the derivation from ligare "bind, connect", probably from a prefixed re-ligare, i.e. re (again) + ligare or "to reconnect," which was made prominent by St. Augustine, following the interpretation of Lactantius.[6][7] The medieval usage alternates with order in designating bonded communities like those of monastic orders: "we hear of the 'religion' of the Golden Fleece, of a knight 'of the religion of Avys'".[8]

According to the philologist Max Müller, the root of the English word "religion", the Latin religio, was originally used to mean only "reverence for God or the gods, careful pondering of divine things, piety" (which Cicero further derived to mean "diligence").[9][10] Max Müller characterized many other cultures around the world, including Egypt, Persia, and India, as having a similar power structure at this point in history. What is called ancient religion today, they would have only called "law".[11]

Many languages have words that can be translated as "religion", but they may use them in a very different way, and some have no word for religion at all. For example, the Sanskrit word dharma, sometimes translated as "religion", also means law. Throughout classical South Asia, the study of law consisted of concepts such as penance through piety and ceremonial as well as practical traditions. Medieval Japan at first had a similar union between "imperial law" and universal or "Buddha law", but these later became independent sources of power.[12][13]

There is no precise equivalent of "religion" in Hebrew, and Judaism does not distinguish clearly between religious, national, racial, or ethnic identities.[14] One of its central concepts is "halakha", sometimes translated as "law"", which guides religious practice and belief and many aspects of daily life.

The use of other terms, such as obedience to God or Islam are likewise grounded in particular histories and vocabularies.[15]
Religious belief
Major denominations and religions of the world
Main articles: Religious belief and Creed

Religious belief usually[citation needed] relates to the existence, nature, and worship of a deity or deities and divine involvement in the universe and human life. Alternatively, it may also relate to values and practices transmitted by a spiritual[citation needed] leader.[16] In some religions, like the Abrahamic religions, it is held that most of the core beliefs have been divinely revealed.
Religious belief in Judaism

Although Judaism, or the adherence to Torah commandments by individuals and their society, is considered one of the earliest monotheistic religious system, a belief in God is not a requirement expressed by God anywhere in the Tanakh. A need for knowledge of God is expressed many times as a requirement for the Nation of Israel—for example in the conclusion to the five expressions of redemption that God told Moses to convey to the People of Israel in Egypt:

"Therefore say to the Children of Israel: 'I am Hashem, and I shall take you out (v'hotzeiti) from under the burdens of Egypt; I shall rescue you (v'heetzalti) from their service; I shall redeem you (v'ga'alti) with an outstretched arm and with great judgments. I shall take you (v'lakachti) to Me for a people and I shall be a God to you; and you shall know that I am HaShem your God, who takes you out from under the burdens of Egypt. I shall bring you to the land about which I raised My hand to give it to Abraham, Isaac, and Jacob; and I shall give it to you as a heritage - I am HaShem" (Va'eira 6:6–8.)[17]

The Shema affirmation, which halakhicly requires recitation in the morning and evening congregation services, expresses a Jewish creed: "Hear O Israel, the Lord is our God, the Lord is One."(Deuteronomy 6:4.), which reaffirms the belief that there is one God.

Some Reform Jews say that neither knowledge nor belief of God is necessary,[18] and have suggested that belief is relatively unimportant for Jews. "To be a Jew," says Nicholas de Lange, "means first and foremost to belong to a group, the Jewish people, and the religious beliefs are secondary."[19]

Maimonides's Thirteen Principles of the Faith are sometimes taken as the simplified fundamentals of knowledge in Judaism, especially by Orthodox Jews. They may be summarised as follows:

God is the Creator.
God is a unity.
God is incorporeal.
God is the first and the last.
It is right to pray to God and to no other.
The words of the prophets are true.
The prophecy of Moses was true.
The Torah was given to Moses.
The Torah will never change.
God knows all the deeds of human beings and all their thoughts.
God rewards those who keep His commandments and punishes those that transgress them.
The Messiah will come.
The dead will be resurrected.

However, these principles have been subject to dispute even within Orthodoxy, with most Orthodox Jews accepting that this is the minimalist expression of Judaism.[20]
Religious belief in Christianity

Different religions attach differing degrees of importance to belief. Christianity puts more emphasis on belief than other religions. The Church has throughout its history set out creeds that define correct belief for Christians and which identify heresy. Luke Timothy Johnson writes that "Most religions put more emphasis on orthopraxy (right practice) than on orthodoxy (right belief). Judaism and Islam have each created sophisticated systems of law to guide behaviour, but have allowed an astonishing freedom of conviction and intellectual expression. Both have been able to get along with comparatively short statements of belief. Buddhism and Hinduism concentrate on the practices of ritual and transformation rather than on uniformity of belief, and tribal religions express their view of reality through a variety of myths, not a 'rule of faith' for their members." Christianity by contrast places a peculiar emphasis on belief and has created ever more elaborate and official statements in its creeds.[21] Some Christian denominations, especially those formed since the Reformation, do not have creeds, and some, for example the Jehovah's Witnesses,[22] explicitly reject them.
Religious belief in Islam

Muslims declare the shahada, or testimony: "I bear witness that there is nothing worthy of worship except Allah, and I bear witness that Muhammad is the slave and messenger of Allah."[23]
Religious movements
Main article: Major religious groups

In the 19th and 20th centuries, the academic practice of comparative religion divided religious belief into philosophically defined categories called "world religions." However, some recent scholarship has argued that not all types of religion are necessarily separated by mutually exclusive philosophies, and furthermore that the utility of ascribing a practice to a certain philosophy, or even calling a given practice religious, rather than cultural, political, or social in nature, is limited.[24][25][26] The current state of psychological study about the nature of religiousness suggests that it is better to refer to religion as a largely invariant phenomenon that should be distinguished from cultural norms (i.e. "religions").[27] The list of religious movements given here is therefore an attempt to summarize the most important regional and philosophical influences on local communities, but it is by no means a complete description of every religious community, nor does it explain the most important elements of individual religiousness.

The four largest religious groups by population, estimated to account for between 5 and 6 billion people, are Christianity, Islam, Buddhism and Hinduism.
Four largest religions↓ Adherents[citation needed]↓ % of world population↓ Article↓
World population 6.8 billion[28][29] Figures taken from individual articles:
Christianity 1.9 billion – 2.1 billion 29% – 32% Christianity by country
Islam 1.3 billion – 1.57 billion[30] 19% – 21% Islam by country
Buddhism 500 million – 1.5 billion 7% – 21% Buddhism by country
Hinduism 950 million – 1 billion 14% – 15% Hinduism by country
Total 4.65 billion – 6.17 billion 68.38% – 90.73%
The patriarch Abraham (by József Molnár)

Abrahamic religions are monotheistic religions which believe they descend from the Jewish patriarch Abraham.

Judaism is the oldest Abrahamic religion, originating in the people of ancient Israel and Judea. Judaism is based primarily on the Torah, a text which Jews believe was handed down to the people of Israel through the prophet Moses in 1,400 BCE. This along with the rest of the Hebrew Bible and the Talmud are the central texts of Judaism. The Jewish people were scattered after the destruction of the Temple in Jerusalem in 70 CE. Today there are about 13 million Jews, about 40 per cent living in Israel and 40 per cent in the United States.[31]
Christianity is based on the life and teachings of Jesus of Nazareth (1st century) as presented in the New Testament. The Christian faith is essentially faith in Jesus as the Christ, the Son of God, and as Savior and Lord. Almost all Christians believe in the Trinity, which teaches the unity of Father, Son (Jesus Christ), and Holy Spirit as three persons in one Godhead. Most Christians can describe their faith with the Nicene Creed. As the religion of Byzantine Empire in the first millennium and of Western Europe during the time of colonization, Christianity has been propagated throughout the world. The main divisions of Christianity are, according to the number of adherents:
Catholic Church, headed by the Pope in Rome, is a communion of the Western church and 22 Eastern Catholic churches.
Protestantism, separated from the Catholic Church in the 16th-century Reformation and split in many denominations,
Eastern Christianity which include Eastern Orthodoxy, Oriental Orthodoxy and the Church of the East.

There are other smaller groups, such as Jehovah's Witnesses and the Latter Day Saint movement, whose inclusion in Christianity is sometimes disputed.

Muslims praying around Kaaba, the most sacred site in Islam

Islam refers to the religion taught by the Islamic prophet Muhammad, a major political and religious figure of the 7th century CE. Islam is the dominant religion of northern Africa, the Middle East, and South Asia. As with Christianity, there is no single orthodoxy in Islam but a multitude of traditions which are generally categorized as Sunni and Shia, although there are other minor groups as well. Wahhabi is the dominant Muslim schools of thought in the Kingdom of Saudi Arabia. There are also several Islamic republics, including Iran, which is run by a Shia Supreme Leader.
The Bahá'í Faith was founded in the 19th century in Iran and since then has spread worldwide. It teaches unity of all religious philosophies and accepts all of the prophets of Judaism, Christianity, and Islam as well as additional prophets including its founder Bahá'u'lláh.
Smaller regional Abrahamic groups, including Samaritanism (primarily in Israel and the West Bank), the Rastafari movement (primarily in Jamaica), and Druze (primarily in Syria and Lebanon).

Hindu statue of Rama in Kalaram Temple (India)

Indian religions are practiced or were founded in the Indian subcontinent. Concepts most of them share in common include dharma, karma, reincarnation, mantras, yantras, and darśana.
Hinduism is a synecdoche describing the similar philosophies of Vaishnavism, Shaivism, and related groups practiced or founded in the Indian subcontinent. Concepts most of them share in common include karma, caste, reincarnation, mantras, yantras, and darśana.[32] Hinduism is not a monolithic religion in the Romanic sense but a religious category containing dozens of separate philosophies amalgamated as Sanātana Dharma.
Jainism, taught primarily by Parsva (9th century BCE) and Mahavira (6th century BCE), is an ancient Indian religion that prescribes a path of non-violence for all forms of living beings in this world. Jains are found mostly in India.
Buddhism was founded by Siddhattha Gotama in the 6th century BCE. Buddhists generally agree that Gotama aimed to help sentient beings end their suffering (dukkha) by understanding the true nature of phenomena, thereby escaping the cycle of suffering and rebirth (saṃsāra), that is, achieving Nirvana.
Theravada Buddhism, which is practiced mainly in Sri Lanka and Southeast Asia alongside folk religion, shares some characteristics of Indian religions. It is based in a large collection of texts called the Pali Canon.
Under the heading of Mahayana (the "Great Vehicle") fall a multitude of doctrines which began their development in China and are still relevant in Vietnam, in Korea, in Japan, and to a lesser extent in Europe and the United States. Mahayana Buddhism includes such disparate teachings as Zen, Pure Land, and Soka Gakkai.
Vajrayana Buddhism, sometimes considered a form of Mahayana, was developed in Tibet and is still most prominent there and in surrounding regions.
Two notable new Buddhist sects are Hòa Hảo and the Dalit Buddhist movement, which were developed separately in the 20th century.
Sikhism is a monotheistic religion founded on the teachings of Guru Nanak and ten successive Sikh Gurus in 15th century Punjab. Sikhs are found mostly in India.
There are dozens of new religious movements within Indian religions and Hindu reform movements, such as Ayyavazhi and Swaminarayan Faith.

Zoroastrian Fire Temple

Iranian religions are ancient religions which roots predate the Islamization of the Greater Iran. Nowadays these religions are practiced only by minorities.
Zoroastrianism is a religion and philosophy based on the teachings of prophet Zoroaster in the 6th century BC. The Zoroastrians worship the Creator Ahura Mazda. In Zoroastrianism good and evil have distinct sources, with evil trying to destroy the creation of Mazda, and good trying to sustain it.
Mandaeism is a monotheistic religion with a strongly dualistic worldview. Mandaeans are sometime labeled as the "Last Gnostics".
Kurdish religions include the traditional beliefs of the Yazidi, Alevi, and Ahl-e Haqq. Sometimes these are labeled Yazdânism.

Incense burner in China

Folk religion is a term applied loosely and vaguely to less-organized local practices. It is also called paganism, shamanism, animism, ancestor worship, matriarchal religion, or totemism, although not all of these elements are necessarily present in local belief systems. The category of "folk religion" can generally include anything that is not part of an organization. Modern neopagan movement draws on folk religion for inspiration to varying degrees.
African traditional religion is a category including any type of religion practiced in Africa before the arrival of Islam and Christianity, such as Yoruba religion or San religion. There are many varieties of religions developed by Africans in the Americas derived from African beliefs, including Santería, Candomblé, Umbanda, Vodou, and Oyotunji.
Folk religions of the Americas include Aztec religion, Inca religion, Maya religion, and modern Catholic beliefs such as the Virgin of Guadalupe. Native American religion is practiced across the continent of North America.
Australian Aboriginal culture contains a mythology and sacred practices characteristic of folk religion.
Chinese folk religion, practiced by Chinese people around the world, is a primarily social practice including popular elements of Confucianism and Taoism, with some remnants of Mahayana Buddhism. Most Chinese do not identify as religious due to the strong Maoist influence on the country in recent history, but adherence to religious ceremonies remains common. New religious movements include Falun Gong and I-Kuan Tao.
Traditional Korean religion is a syncretic mixture of Mahayana Buddhism and Korean shamanism. Unlike Japanese Shinto, Korean shamanism was never codified and Buddhism was never made a social necessity. In some areas these traditions remain prevalent, but Korean-influenced Christianity is also influential in society and politics in South Korea.
Traditional Japanese religion is a mixture of Mahayana Buddhism and ancient indigenous practices which were codified as Shinto in the 19th century. Japanese people retain nominal attachment to both Buddhism and Shinto through social ceremonies, but irreligion is common.

A modern style Unitarian sanctuary

A variety of new religious movements still practiced today have been founded in many other countries besides Japan and the United States, including:
Shinshūkyō is a general category for a wide variety of religious movements founded in Japan since the 19th century. These movements share almost nothing in common except the place of their founding. The largest religious movements centered in Japan include Soka Gakkai, Tenrikyo, and Seicho-No-Ie among hundreds of smaller groups.
Cao Đài is a syncretistic, monotheistic religion, established in Vietnam in 1926.
Unitarian Universalism is a religion characterized by support for a "free and responsible search for truth and meaning."
Scientology teaches that people are immortal beings who have forgotten their true nature. Its method of spiritual rehabilitation is a type of counseling known as auditing, in which practitioners aim to consciously re-experience painful or traumatic events in their past in order to free themselves of their limiting effects.
Eckankar is a religion with the purpose of making God an everyday reality in one's life.

Sociological classifications of religious movements suggest that within any given religious group, a community can resemble various types of structures, including "churches", "denominations", "sects", "cults", and "institutions".
The Hindu population of South Asia comprises about 2,000 castes.[33] According to some Hindu literature, there are 330 million (including local and regional) Hindu deities.[34]
Types of religion
History of religions
founding figures

Anthropology
Comparative religion
Development
Neurotheology / God gene
Origins
Psychology

Prehistoric
Ancient Near East
· Ancient Egypt
· Semitic
Indo-European
· Vedic Hinduism
· Greco-Roman
· Celtic · Germanic
Axial Age
· Vedanta · Shramana
· Dharma · Tao
· Hellenism
· Monism · Dualism
· Monotheism
Christianization
Islamization
Renaissance · Reformation
Age of Reason
New religious movements
· Great Awakening
· Fundamentalism
· New Age
Postmodernism

Abrahamic
· Judaism
· Christianity
· Islam
· Bahá'í Faith
Indic
· Hinduism
· Buddhism
· Jainism
· Sikhism
· Ayyavazhi
· Taoism
Neopagan
· Wicca
Further information: History of religions

Some scholars classify religions as either universal religions that seek worldwide acceptance and actively look for new converts, or ethnic religions that are identified with a particular ethnic group and do not seek converts.[35] Others reject the distinction, pointing out that all religious practices, whatever their philosophical origin, are ethnic because they come from a particular culture.[36][37][38]
Modern issues in religion
Interfaith cooperation

Because religion continues to be recognized in Western thought as a universal impulse, many religious practitioners have aimed to band together in interfaith dialogue and cooperation. The first major dialogue was the Parliament of the World's Religions at the 1893 Chicago World's Fair, which remains notable even today both in affirming "universal values" and recognition of the diversity of practices among different cultures. The 20th century has been especially fruitful in use of interfaith dialogue as a means of solving ethnic, political, or even religious conflict, with Christian-Jewish reconciliation representing a complete reverse in the attitudes of many Christian communities towards Jews.

Recent interfaith initiatives include "A Common Word", launched in 2007 and focused on bringing Muslim and Christian leaders together,[39] the "C1 World Dialogue",[40] the "Common Ground" initiative between Islam and Buddhism,[41] and a United Nations sponsored "World Interfaith Harmony Week".[42][43]
Secularism and irreligion
Main articles: Secularism and Criticism of religion
See also: Agnosticism, Atheism, Irreligion, and Antireligion

As religion became a more personal matter in western culture, discussions of society found a new focus on political and scientific meaning, and religious attitudes (dominantly Christian) were increasingly seen as irrelevant for the needs of the European world. On the political side, Ludwig Feuerbach recast Christian beliefs in light of humanism, paving the way for Karl Marx's famous characterization of religion as "the opium of the people". Meanwhile, in the scientific community, T.H. Huxley in 1869 coined the term "agnostic," a term—subsequently adopted by such figures as Robert Ingersoll—that, while directly conflicting with and novel to Christian tradition, is accepted and even embraced in some other religions. Later, Bertrand Russell told the world Why I Am Not a Christian, which influenced several later authors to discuss their breakaway from their own religious uprbringings from Islam to Hinduism.

The terms "atheist" (lack of belief in any gods) and "agnostic" (belief in the unknowability of the existence of gods), though specifically contrary to theistic (e.g. Christian, Jewish, and Muslim) religious teachings, do not by definition mean the opposite of "religious". There are religions (including Buddhism and Taoism), in fact, that classify some of their followers as agnostic, atheistic, or nontheistic.

The true opposite of "religious" is the word "irreligious". Irreligion describes an absence of any religion; antireligion describes an active opposition or aversion toward religions in general.

Critics of religious systems as well as of personal faith have posed a variety of arguments against religion.[clarification needed] Some modern-day critics hold that religion lacks utility in human society; they may regard religion as irrational.[44] Some[who?] assert that dogmatic religions are morally deficient, elevating as they do to moral status ancient, arbitrary, and ill-informed rules.[45]
Related forms of thought
Religion and philosophy
Main article: Philosophy of religion
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Religion and philosophy meet in several areas — notably in the study of metaphysics and cosmology. In particular, a distinct set of religious beliefs will often entail a specific metaphysics and cosmology. That is, a religion will generally offer answers to metaphysical and cosmological questions about the nature of being, of the universe, humanity, and the divine.
Religion and superstition
Further information: Superstition, Magical thinking, and Magic and religion

Superstition has been described as "the incorrect establishment of cause and effect" or a false conception of causation.[46] Religion is more complex and includes social institutions and morality. But religions may include superstitions or make use of magical thinking. Members of one religion often think other religions as superstition|superstitious.[47][48] Some atheists, agnostics, deists, and skeptics regard religious belief as superstition. Religious practices are likely to be labeled "superstitious" when they include belief in miracles or extraordinary events, supernatural interventions, apparitions, charms, omens, incantations, an afterlife or the efficacy of prayer.[citation needed].

Greek and Roman pagans, who saw their relations with the gods in political and social terms, scorned the man who constantly trembled with fear at the thought of the gods (deisidaimonia), as a slave might fear a cruel and capricious master. The Romans called such fear of the gods superstitio.[49] Early Christianity was outlawed as a superstitio Iudaica, a "Jewish superstition", by Domitian in the 80s AD. In AD 425, when Rome had become Christian, Theodosius II outlawed pagan traditions as superstitious.

The Roman Catholic Church considers superstition to be sinful in the sense that it denotes a lack of trust in the divine providence of God and, as such, is a violation of the first of the Ten Commandments. The Catechism of the Catholic Church states that superstition "in some sense represents a perverse excess of religion" (para. #2110). "Superstition," it says, "is a deviation of religious feeling and of the practices this feeling imposes. It can even affect the worship we offer the true God, e.g., when one attributes an importance in some way magical to certain practices otherwise lawful or necessary. To attribute the efficacy of prayers or of sacramental signs to their mere external performance, apart from the interior dispositions that they demand is to fall into superstition. Cf. Matthew 23:16-22" (para. #2111)
Myth
Main article: Mythology

The word myth has several meanings.

A traditional story of ostensibly historical events that serves to unfold part of the world view of a people or explain a practice, belief, or natural phenomenon;
A person or thing having only an imaginary or unverifiable existence; or
A metaphor for the spiritual potentiality in the human being.[50]

Urarina shaman, 1988

Ancient polytheistic religions, such as those of Greece, Rome, and Scandinavia, are usually categorized under the heading of mythology. Religions of pre-industrial peoples, or cultures in development, are similarly called "myths" in the anthropology of religion. The term "myth" can be used pejoratively by both religious and non-religious people. By defining another person's religious stories and beliefs as mythology, one implies that they are less real or true than one's own religious stories and beliefs. Joseph Campbell remarked, "Mythology is often thought of as other people's religions, and religion can be defined as mis-interpreted mythology."[51]

In sociology, however, the term myth has a non-pejorative meaning. There, myth is defined as a story that is important for the group whether or not it is objectively or provably true. Examples include the death and resurrection of Jesus, which, to Christians, explains the means by which they are freed from sin and is also ostensibly a historical event. But from a mythological outlook, whether or not the event actually occurred is unimportant. Instead, the symbolism of the death of an old "life" and the start of a new "life" is what is most significant. Religious believers may or may not accept such symbolic interpretations.
Religion and health

Mayo Clinic researchers examined the association between religious involvement and spirituality, and physical health, mental health, health-related quality of life, and other health outcomes. The authors reported that: "Most studies have shown that religious involvement and spirituality are associated with better health outcomes, including greater longevity, coping skills, and health-related quality of life (even during terminal illness) and less anxiety, depression, and suicide."[52]
Religion and violence
Main article: Religious violence
See also: Christianity and violence, Judaism and violence, and Islam and violence
The Crusades were a series of a military campaigns fought mainly between Christian Europe and Muslims. Shown here is a battle scene from the First Crusade. They were inspired at the jihad of the Islam civilization.

Charles Selengut characterizes the phrase "religion and violence" as "jarring", asserting that "religion is thought to be opposed to violence and a force for peace and reconciliation. He acknowledges, however, that "the history and scriptures of the world's religions tell stories of violence and war as they speak of peace and love."[53]

Hector Avalos argues that, because religions claim divine favor for themselves, over and against other groups, this sense of righteousness leads to violence because conflicting claims to superiority, based on unverifiable appeals to God, cannot be adjudicated objectively.[54]

Some critics of religion (in general) such as Christopher Hitchens and Richard Dawkins go further and argue that religions do tremendous harm to society in three ways:[55][page needed][56][page needed]

Religions sometimes use war, violence, and terrorism to promote their religious goals
Religious leaders contribute to secular wars and terrorism by endorsing or supporting the violence
Religious fervor is exploited by secular leaders to support war and terrorism

Regina Schwartz argues that all monotheistic religions are inherently violent because of an exclusivism that inevitably fosters violence against those that are considered outsiders.[57] Lawrence Wechsler asserts that Schwartz isn't just arguing that Abrahamic religions have a violent legacy, but that the legacy is actually genocidal in nature.[58]

Byron Bland asserts that one of the most prominent reasons for the "rise of the secular in Western thought" was the reaction against the religious violence of the 16th and 17th centuries. He asserts that "(t)he secular was a way of living with the religious differences that had produced so much horror. Under secularity, political entities have a warrant to make decisions independent from the need to enforce particular versions of religious orthodoxy. Indeed, they may run counter to certain strongly held beliefs if made in the interest of common welfare. Thus, one of the important goals of the secular is to limit violence."[59]

Nonetheless, believers have used similar arguments when responding to atheists in these discussions, pointing to the widespread imprisonment and mass murder of individuals under atheist states in the twentieth century:[60][61][62]
“ And who can deny that Stalin and Mao, not to mention Pol Pot and a host of others, all committed atrocities in the name of a Communist ideology that was explicitly atheistic? Who can dispute that they did their bloody deeds by claiming to be establishing a 'new man' and a religion-free utopia? These were mass murders performed with atheism as a central part of their ideological inspiration, they were not mass murders done by people who simply happened to be atheist. –Dinesh D'Souza[62] ”
Religion and the law
Wiki letter w cropped.svg This section requires expansion.

There are laws and statutes that make reference to religion.[63] This has led scholar Winnifred Sullivan to claims that religious freedom is impossible.[64] Others argue that the Western legal principle of separation of church and state tends to engender a new, more inclusive civil religion.[65]
Religion and science
Main articles: Relationship between religion and science and Epistemology

Religious knowledge, according to religious practitioners, may be gained from religious leaders, sacred texts (scriptures), and/or personal revelation. Some religions view such knowledge as unlimited in scope and suitable to answer any question; others see religious knowledge as playing a more restricted role, often as a complement to knowledge gained through physical observation. Some religious people maintain that religious knowledge obtained in this way is absolute and infallible (religious cosmology).

The scientific method gains knowledge by testing hypotheses to develop theories through elucidation of facts or evaluation by experiments and thus only answers cosmological questions about the physical universe. It develops theories of the world which best fit physically observed evidence. All scientific knowledge is subject to later refinement in the face of additional evidence. Scientific theories that have an overwhelming preponderance of favorable evidence are often treated as facts (such as the theories of gravity or evolution).
Christianity and science
Early science such as geometry and astronomy was connected to the divine for most medieval scholars. The compass in this 13th century manuscript is a symbol of God's act of creation.

Many scientists have held strong religious beliefs (see List of Christian thinkers in science and List of Roman Catholic scientist-clerics) and have worked to harmonize science and religion. Isaac Newton, for example, believed that gravity caused the planets to revolve about the Sun, and credited God with the design. In the concluding General Scholium to the Philosophiae Naturalis Principia Mathematica, he wrote: "This most beautiful System of the Sun, Planets and Comets, could only proceed from the counsel and dominion of an intelligent and powerful being." Nevertheless, conflict has repeatedly arisen between religious organizations and individuals who propagated scientific theories that were deemed unacceptable by the organizations. The Roman Catholic Church, for example, has in the past[66] reserved to itself the right to decide which scientific theories were acceptable and which were unacceptable. In the 17th century, Galileo was tried and forced to recant the heliocentric theory based on the church's stance that the Greek Hellenistic system of astronomy was the correct one.[67][68]

Today, religious belief among scientists is less prevalent than it is in the general public. Surveys on the subject give varying results. The Pew Research Center found in 2009 that 33% of American scientists and 83% of the general public believe in God, another 18% of scientists and 12% of the public believe more generally in a higher power, and 41% of scientists and 4% of the public believe in neither.[69] A mailed survey to members of the National Academy of Sciences found that 7% of respondents to believed in a personal God.[70] Elaine Howard Ecklund found that about two-thirds of scientists at elite research universities believed in God[71] and that nearly 50 percent of them were religious.[72][73]

The philosophical theory of pragmatism (first propounded by William James) has been used to reconcile scientific with religious knowledge. Pragmatism holds that the truth of a set of beliefs is indicated by its usefulness in helping people cope with a particular context of life. Thus, the fact that scientific beliefs are useful in predicting observations in the physical world can indicate a certain truth for scientific theories and the fact that religious beliefs can be useful in helping people cope with difficult emotions or moral decisions can indicate a certain truth for those beliefs. (For a similar postmodern view, see grand narrative.)

The Catholic Church has always concurred with Augustine of Hippo who explicitly opposed a literal interpretation of the Bible whenever the Bible conflicted with science. The literal way to read the sacred texts became especially prevalent after the rise of the Protestant reformation, with its emphasis on the Bible as the only authoritative source concerning the ultimate reality.[74] This view is often shunned by both religious leaders (who regard literally believing it as petty and look for greater meaning instead) and scientists who regard it as an impossibility.

Some Christians[who?] have disagreed with the validity of Keplerian astronomy, the theory of evolution[citation needed], the scientific account of the creation of the universe and the origins of life. However, Stanley Jaki has suggested that the Christian worldview was a crucial in the emergence of modern science.[clarification needed] Historians are moving away from the view that Christianity was always in conflict with science—the so-called conflict thesis.[75][76] Gary Ferngren in his historical volume about science and religion states: "While some historians had always regarded the conflict thesis as oversimplifying and distorting a complex relationship, in the late 20th century it underwent a more systematic reevaluation. The result is the growing recognition among historians of science that the relationship of religion and science has been much more positive than is sometimes thought. Although popular images of controversy continue to exemplify the supposed hostility of Christianity to new scientific theories, studies have shown that Christianity has often nurtured and encouraged scientific endeavour, while at other times the two have co-existed without either tension or attempts at harmonization. If Galileo and the Scopes trial come to mind as examples of conflict, they were the exceptions rather than the rule."[77]
Other religions and science

In the Bahá'í Faith, the harmony of science and religion is a central tenet.[78] The principle states that that truth is one, and therefore true science and true religion must be in harmony, thus rejecting the view that science and religion are in conflict.[78] `Abdu'l-Bahá, the son of the founder of the religion, asserted that science and religion cannot be opposed because they are aspects of the same truth; he also affirmed that reasoning powers are required to understand the truths of religion and that religious teachings which are at variance with science should not be accepted; he explained that religion has to be reasonable since God endowed humankind with reason so that they can discover truth.[79] Shoghi Effendi, the Guardian of the Bahá'í Faith, described science and religion as "the two most potent forces in human life."[80]

Proponents of Hinduism claim that it is not afraid of scientific explorations, nor of the technological progress of mankind. According to them, there is a comprehensive scope and opportunity for Hinduism to mold itself according to the demands and aspirations of the modern world; it has the ability to align itself with both science and spiritualism. This religion uses some modern examples to explain its ancient theories and reinforce its own beliefs. For example, some Hindu thinkers have used the terminology of quantum physics to explain some basic concepts of Hinduism such as Maya or the illusory and impermanent nature of our existence.
Sōtō monk in Arashiyama, Kyoto
Evolutionary theory and religion

At one time, evolutionists explained religion as something that conferred a biological advantages to its adherents.[citation needed] More recently, Richard Dawkins has explained it in terms of the evolution of self-replicating ideas, or memes as he calls them, distinct from any resulting biological advantages they might bestow.[81] Susan Blackmore regards religions as particularly tenacious memes.[82] Chris Hedges regards meme theory as a misleading imposition of genetics onto psychology. Analyzed as an aspect of culture arising from the nature of man and subject to the processes of evolution and natural selection religion has both adaptive and maladaptive characteristics.[83]
Religion as a Christian concept
Further information: Reification (fallacy)
The social constructionists

In recent years, some academic writers have described religion according to the theory of social constructionism, which considers how ideas and social phenomena develop in a social context. Among the main proponents of this theory of religion are Timothy Fitzgerald, Daniel Dubuisson and Talal Assad. The social constructionists argue that religion is a modern concept that developed from Christianity and was then applied inappropriately to non-Western cultures.

Dubuisson, a French anthropologist, says that the idea of religion has changed a lot over time and that one cannot fully understand its development by relying on etymology, which "tends to minimize or cancel out the role of history".[84] "What the West and the history of religions in its wake have objectified under the name 'religion'", he says, " is ... something quite unique, which could be appropriate only to itself and its own history."[84] He notes that St. Augustine's definition of religio differed from the way we used the modern word "religion".[84] Dubuisson prefers the term "cosmographic formation" to religion. Dubuisson says that, with the emergence of religion as a category separate from culture and society, there arose religious studies. The initial purpose of religious studies was to demonstrate the superiority of the "living" or "universal" European world view to the "dead" or "ethnic" religions scattered throughout the rest of the world, expanding the teleological project of Schleiermacher and Tiele to a worldwide ideal religiousness.[85] Due to shifting theological currents, this was eventually supplanted by a liberal-ecumenical interest in searching for Western-style universal truths in every cultural tradition.[86] Clifford Geertz's definition of religion as a "cultural system" was dominant for most of the 20th century and continues to be widely accepted today.

According to Fitzgerald, the history of other cultures' interaction with the religious category is not about a universal constant,[clarification needed] but rather concerns a particular idea that first developed in Europe under the influence of Christianity.[87] Fitzgerald argues that from about the 4th century CE Western Europe and the rest of the world diverged. As Christianity became commonplace, the charismatic authority identified by Augustine, a quality we might today call "religiousness", exerted a commanding influence at the local level. This system persisted in the eastern Byzantine Empire following the East-West Schism, but Western Europe regulated unpredictable expressions of charisma through the Roman Catholic Church. As the Church lost its dominance during the Protestant Reformation and Christianity became closely tied to political structures, religion was recast as the basis of national sovereignty, and religious identity gradually became a less universal sense of spirituality and more divisive, locally defined, and tied to nationality.[88] It was at this point that "religion" was dissociated with universal beliefs and moved closer to dogma in both meaning and practice. However there was not yet the idea of dogma as personal choice, only of established churches. With the Enlightenment religion lost its attachment to nationality, says Fitzgerald, but rather than becoming a universal social attitude, it now became a personal feeling or emotion.[89] Friedrich Schleiermacher in the late 18th century defined religion as das schlechthinnige Abhängigkeitsgefühl, commonly translated as "a feeling of absolute dependence".[90] His contemporary Hegel disagreed thoroughly, defining religion as "the Divine Spirit becoming conscious of Himself through the finite spirit."[91] William James is an especially notable 19th century subscriber to the theory of religion as feeling.

Asad argues that before the word "religion" came into common usage, Christianity was a disciplina, a "rule" just like that of the Roman Empire. This idea can be found in the writings of St. Augustine (354–430). Christianity was then a power structure opposing and superseding human institutions, a literal Kingdom of Heaven. It was the discipline taught by one's family, school, church, and city authorities, rather than something calling one to self-discipline through symbols.[92]

These ideas are developed by N. Balagangadhara. In the Age of Enlightenment, Balagangadhara says that the idea of Christianity as the purest expression of spirituality was supplanted by the concept of "religion" as a worldwide practice.[93] This caused such ideas as religious freedom, a reexamination of classical philosophy as an alternative to Christian thought, and more radically Deism among intellectuals such as Voltaire. Much like Christianity, the idea of "religious freedom" was exported around the world as a civilizing technique, even to regions such as India that had never treated spirituality as a matter of political identity.[24] In Japan, where Buddhism was still seen as a philosophy of natural law,[94] the concept of "religion" and "religious freedom" as separate from other power structures was unnecessary until Christian missionaries demanded free access to conversion, and when Japanese Christians refused to engage in patriotic events.[95]
Confucianism, Taoism, and Buddhism are one, a painting in the litang style portraying three men laughing by a river stream, 12th century, Song Dynasty
Other writers

Similar views have been put forward by writers who are not social constructionists. George Lindbeck, a Lutheran and a postliberal theologian, says that religion does not refer to belief in "God" or a transcendent Absolute, but rather to "a kind of cultural and/or linguistic framework or medium that shapes the entirety of life and thought ... it is similar to an idiom that makes possible the description of realities, the formulation of beliefs, and the experiencing of inner attitudes, feelings, and sentiments.”[96] Nicholas de Lange, Professor of Hebrew and Jewish Studies at Cambridge University, says that "The comparative study of religions is an academic discipline which has been developed within Christian theology faculties, and it has a tendency to force widely differing phenomena into a kind of strait-jacket cut to a Christian pattern. The problem is not only that other 'religions' may have little or nothing to say about questions which are of burning importance for Christianity, but that they may not even see themselves as religions in precisely the same way in which Christianity sees itself as a religion."[97]