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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in his invaluable introduction that the posthumous essays are at least consistent with views in Mill’s published and unpublished writings.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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Essays on Religion

Edited by Horst Jürgen Helle

by Georg Simmel

244 Pages , 5.50 x 8.25 in

• 9780300205077
• Published: Tuesday, 8 Oct 2013

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Horst Jürgen Helle is professor of sociology and co-director of the Institute for Sociology at Ludwig Maximilian University in Munich and is the author or editor of more than ten previous books. Ludwig Nieder is assistant professor of sociology at Ludwig Maximilian University.

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How to Write a Research Paper on a Biblical Book

Writing a paper on the theology of a biblical book is one of the best ways to internalize that book’s message. Not only will it require familiarizing yourself with the entire book, but you’ll also synthesize how the parts relate to the whole as you seek to explain the book’s theology and message.

There are six main steps to researching and writing a paper on the theology of a biblical book:

• Study the book’s background

Outline the book

Identify and study key verses.

• Examine its relation to the rest of the Bible
• Research outside commentary
• Report on your findings

Study the book’s background

Before beginning to study any book of the Bible, it’s critical that you understand the proper context of the book—it’s genre, when it was written and by whom, and more. Doing so provides us some knowledge of the culture and history the book was written in—and helps ensure correct biblical interpretation. As biblical scholar Craig Keener says, “Context is the way God gave us the Bible.”

Click each topic below to learn more about each.

Is it a letter? Narrative? Poetry? Each genre has its own rules for interpretation—for example, poetry is not to be taken literally, but the narrative is. Knowing a book’s genre helps you to properly approach it.

Who writes a letter or book reveals a lot about the book. Not only does that person’s history inform their words but so does their relationship with the people they are writing to. For example, the fact that Paul mentored Timothy in the faith gives his letters to Timothy a certain tenderness and intimacy.

Likewise, the audience of a book helps us understand it. For example, we learn through biblical archaeology and internal clues from 1 and 2 Corinthians that sexual immorality ran rampant in Corinth and among its Christians. With that background, we can understand more of what Paul says in those letters.

Knowing the date (or approximate date) a book of the Bible was written helps to place it in its correct historical context. For example, the Israelites were exiled from Israel to Babylon in 586 BC. Books of the Bible written shortly before or after this exile illuminate the events and activities that relate to Israel’s exile in a much more profound way.

Similar to date and audience, location completes part of the puzzle of context. It can also help us better appreciate certain details. For example, the Psalms mention the desert often because many of David’s trials happened there. Being able to picture the actual deserts in and around Jerusalem takes us further into the text.

Lastly, most books in the Bible are written for a specific purpose. For example, Luke was written that Theophilus might have more confidence concerning reports he was hearing about Jesus (Luke 1:3–4). When authors don’t state the book’s purpose, we can use the above contextual clues to infer it.

Helpful resources

Basically, every commentary will cover all of these items and more in their introductions, sometimes in great detail. You can also find this sort of information in study Bibles, dictionaries, and monographs (single books) about Bible backgrounds.

Here are just a few to get you started.

Lexham Bible Dictionary (free)

You can find a fairly thorough overview of every book of the Bible in this dictionary, including the above elements of background.

Explore the Lexham Bible Dictionary .

Lexham Geographic Commentary on the Gospels

Written by a team of scholars with on-the-ground experience in Israel, the Lexham Geographic Commentary lets you see the land through the eyes of the disciples as Jesus uses the surrounding landscape as the backdrop for his teaching. Each article addresses a particular story, event, or subject across the Gospels. (Acts–Revelation forthcoming.)

Explore the Lexham Geographic Commentary on the Gospels .

Bible Background Commentary (IVP)

This unique commentary provides, in verse-by-verse format, the crucial cultural background you need for responsible Bible study.

Explore the Bible Background Commentary .

See more ways Logos can help you dive deep into the background of a book of the Bible.

Structure is a vehicle for meaning. Outlining a book is an exercise in identifying structure, which reveals a book’s flow of thought.

Generally, the following are clues for identifying structure. It’s best if you do this work yourself before consulting commentaries to see how others have outlined books.

• Conjunctions  — Particularly in epistles, words like “now,” “so,” “but,” and “therefore” reveal shifts in thought, either subtle or dramatic. For example, Romans 12:1 begins with “Therefore,” and from there Paul gets more “practical,” which leads most scholars to agree that chapter 12 marks a major shift in the letter.
• Mood  — We’re not talking about emotional moods (although that could be), but verb moods. A shift from indicative (“God is…”) to imperative (“We must…”) indicates a new section, as just described in Romans 12.
• Characters  — Especially in narrative, you can trace structure along with the focus on characters. For example, you could divide Genesis by the different patriarchs it follows, from Abraham to Isaac to Jacob, and so forth. Or in Acts, the focus shifts from Peter to Paul in chapter 13.
• Topic or theme  — Often, a book’s movement between subjects is its primary structure. For example, the book of James moves between topics like faith, wisdom, and the tongue. Focus on repeated words to spot important themes and topics.
• Audience  — Particularly helpful in prophetic literature, you can trace a book’s structure by who is being addressed. For example, many divide Isaiah based on who is receiving judgment–Judah and Israel in chapters 1–39, and then other nations in 40 and beyond.
• Geography  — Again, more of a structural clue for narrative, sometimes a book is structured by what’s happening where. For example, the Gospels record Jesus’ ministry as it moves from Galilee toward Jerusalem. Or the book of Acts, as the gospel message moves from Jerusalem outward.

Overview of Ecclesiastes

Here is an example of an outline of Ecclesiastes. The Bible Project has many such videos, which will help you learn (among many things) how to spot structure.

Tools for outlining the Bible

Bible outline browser.

This tool brings together all of the Bible outlines across your Logos library and lets you intuitively search through them all. Explore popular ways of breaking up and interpreting the text, and quickly find the outline you think is best.

Explore the Bible Outline Browser

Commentaries

Commentaries are among the best tools to consult for determining outlines. Browse the best commentaries on every book of the Bible to find reputable insights.

Browse the best commentaries

Faithlife Study Bible

For a quick check, you can always consult study Bibles. The Faithlife Study Bible is a free digital study Bible that discusses, among other things, the structure of every book of the Bible.

Get the Faithlife Study Bible

The Outline Bible

In this work, each major outline level uses a literary device—such as alliteration, rhyme, etc.,—to help the point stick in your mind and heart, and the unique formatting for each level helps you easily recognize it on the page. At the head of each outline is a brief summary of the information covered under that outline. References have been provided at almost every level so that the reader can easily and instantly recognize all the verses covered under that point.

Explore the Outline Bible

After you finish outlining a book of the Bible, you probably have an intuitive sense of its key passage(s). A book’s key passages are those that most densely back in its theology or communicate its purpose. For example, Romans 1:16 is widely regarded as the key verse of Romans, since it contains so many themes unpacked in the book.

Here’s are a few things to pay attention to when trying to discern a key passage:

• Statement of purpose  — When a book states plainly why it was written (e.g, Luke 1:3–4; John 20:31), you know these are key verses.
• The most important themes  — As with the Romans example above, you can determine a key verse/verses by whether it mentions many of the themes treated in the rest of the book. In this sense, the passage is sort of the “nucleus” of the book. This is how most key passages are determined. (Note: “key passages” are in no way inspired or intended by the author of the book; they are simply helpful for linking the theme(s) of a book to a particular passage.)
• Unique themes to the Bible  — Another way of identifying a key passage is if it mentions something that makes the book unique from other books of the Bible. For example, 1 John talks about love and truth and darkness and light more than most books, so a key passage might be 1 John 2:7–10.

Tools for discerning key passages

While this task is somewhat subjective, your best bet is to consult the introduction of a commentary on your book. Typically you’ll find information about key passages under headings like Theme, Message, or Theology.

Again, consult the most reputable commentaries for trustworthy insights.

Browse the best commentaries .

The Bible Project

Again, the Bible Project’s overview videos are often helpful here. Many of them will note important passages that seem to package the book.

Explore the Bible Project .

Examine a book’s relationship to the rest of the Bible

This is not a long step, but it is an important one. No book of the Bible is an island—the Bible holds together in a unique way, and every book is important.

So before you land on a theology of your book, ask: “What does this book uniquely contribute to the story and/or theology of the Bible?” For example, Genesis lays a foundation, introducing the covenants that run literally through the entire Bible (and are fulfilled in Jesus). Proverbs, on the other hand, has no narrative movement but is an extended reflection on the moral fabric of the Torah. And then the Epistles of the New Testament take you into the early church as believers learned how to live together in the new covenant.

Questions you might ask on your way to discovery are:

• Why is this book included here? How is it continuing the story?
• What other books of the Bible does this book relate to? For example, Lamentations corresponds to the exile of Judah (2 Kings 25; Jer 52).
• What book has theology like mine? For example, John and 1 John, written by the same apostle, have many similar themes. The same is true of 1 and 2 Thessalonians.
• What hole would exist in our theology or story without this book?
• For New Testament books, ask how it relates to the Old. Does it quote or allude to the Old, and in what ways? For Old Testament books, how does it foreshadow the New Testament? Draw lines between the testaments.

Again, commentaries and good study Bibles will tip you off to these connections, but you might also consult a resource about how parts of the Bible relate to each other.

Resources on the cohesion of Scripture

The Story of the Bible

This is the second in a short, helpful series by the Bible Project about the nature of the Bible.

Explore the rest of this Bible Project series.

The Bible Timeline

This is a longer video that covers similar material as the one above. It also has an accompanying blog post.

Read the post accompanying the video.

The Promise-Plan of God

In this book, Walter Kaiser Jr. works chronologically through the books of both testaments to demonstrate how God’s main promise is seen throughout, how the various sub-themes of each book relate to the promise, and how God’s plan to fulfill the promise progressively unfolds.

Explore The Promise-Plan of God.

Learn more about all 66 books of the Bible.

Read more about the book.

After you’ve outlined the book and searched it for key passages, you are ready to delve more deeply into it. You probably won’t have enough time to do an exegetical study of the entire book, so turn to resources that highlight what’s most important about your book.

These include:

• Dictionaries  — Bible dictionaries are a great place to start, as the best of them know what is important to discuss about each book, especially areas of debate. You’ll also find helpful bibliographies in dictionaries, which will point you to other resources—like monographs.
• Commentaries  — Like dictionaries, commentaries provide helpful (and sometimes in-depth) overviews of your book. A critical commentary is especially helpful here, as they are known to interact with the most scholarly material and present the greatest detailed analysis. You might start with a non-critical commentary first, and then move on to a critical one if you don’t find a substantive enough treatment.
• Monographs  — “Monographs” is a fancy word for a single book, one that’s focused on a particular topic. For example, when preparing a paper on the book of Romans, you’ll probably come across the New Perspective on Paul. There are plenty of monographs (books) on this topic you may refer to for further reading, as time allows.
• Journal articles  — Even more than monographs, journal articles focus on particular topics, often areas of debate. You can use Atla, a religious studies database, for deeper research on topics within your book.

Pay attention to what these resources say about the  theology  of the book as well as important  debates concerning the book . These are the primary focuses of your paper. Essentially, you want to show your professor (and for your own learning) that you are well versed not only in the book itself but the conversations surrounding the book. Of course, if your professor asks you to answer certain questions or present certain information, focus your research on those matters.

Resources for further study on books of the Bible

Logos bible software.

Logos is a system for digital theological research. There are numerous guides that instantly load the most relevant information from across your library, as well as intuitive manual searching across your whole library. For example, you can search a certain topic (e.g. New Perspective on Paul) by resource type (e.g. Monographs) to quickly narrow your search results.

The Atla Religion Database

The Atla Religion Database is an index of academic journal articles in the area of religion. It is updated monthly and published by the American Theological Library Association. The database indexes articles, essays, and book reviews related to a wide range of scholarly fields related to religion.

Explore Atla

Report on your findings: start writing

Finally, it’s time to report on all your findings. If you’re new to theological writing, read this entire article. If you’re familiar with it and just need a brush-up, consult the top of the page to find the part of the writing process you need help with.

Generally speaking, though, you’ll report on the following:

• The background of the book
• The outline of the book
• A summary of the book’s main message
• Scholarly debates surrounding the book
• Your own opinions on those debates
• How the book applies to modern readers

You’re done!

Congratulations! By the end of the process, you’ll almost be an expert on a biblical book. And not only that, you’ve gained skills for comprehension, synthesizing information, and conducting scholarly research. Now, why not turn and teach what you’ve learned to others?

See how Logos Bible Software can help you study any book of the Bible better.

Logos Staff

Logos is the largest developer of tools that empower Christians to go deeper in the Bible.

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Essays About Religion: Top 5 Examples and 7 Writing Prompts

Essays about religion include delicate issues and tricky subtopics. See our top essay examples and prompts to guide you in your essay writing.

With over 4,000 religions worldwide, it’s no wonder religion influences everything. It involves faith, lessons on humanity, spirituality, and moral values that span thousands of years. For some, it’s both a belief and a cultural system. As it often clashes with science, laws, and modern philosophies, it’s also a hot debate topic. Religion is a broad subject encompassing various elements of life, so you may find it a challenging topic to write an essay about it.

1. Wisdom and Longing in Islam’s Religion by Anonymous on Ivypanda.com

2. consequences of following religion blindly essay by anonymous on ivypanda.com, 3. religion: christians’ belief in god by anonymous on ivypanda.com, 4. mecca’s influence on today’s religion essay by anonymous on ivypanda.com, 5. religion: how buddhism views the world by anonymous on ivypanda.com , 1. the importance of religion, 2. pros and cons of having a religion, 3. religions across the world, 4. religion and its influence on laws, 5. religion: then and now, 6. religion vs. science, 7. my religion.

“Portraying Muslims as radical religious fanatics who deny other religions and violently fight dissent has nothing to do with true Islamic ideology. The knowledge that is presented in Islam and used by Muslims to build their worldview system is exploited in a misinterpreted form. This is transforming the perception of Islam around the world as a radical religious system that supports intolerance and conflicts.”

The author discusses their opinion on how Islam becomes involved with violence or terrorism in the Islamic states. Throughout the essay, the writer mentions the massive difference between Islam’s central teachings and the terrorist groups’ dogma. The piece also includes a list of groups, their disobediences, and punishments.

This essay looks at how these brutalities have nothing to do with Islam’s fundamental ideologies. However, the context of Islam’s creeds is distorted by rebel groups like The Afghan mujahideen, Jihadis, and Al-Qa’ida. Furthermore, their activities push dangerous narratives that others use to make generalized assumptions about the entire religion. These misleading generalizations lead to misunderstandings amongst other communities, particularly in the western world. However, the truth is that these terrorist groups are violating Islamic doctrine.

“Following religion blindly can hinder one’s self-actualization and interfere with self-development due to numerous constraints and restrictions… Blind adherence to religion is a factor that does not allow receiving flexible education and adapting knowledge to different areas.”

The author discusses the effects of blindly following a religion and mentions that it can lead to difficulties in self-development and the inability to live independently. These limitations affect a person’s opportunity to grow and discover oneself.  Movies like “ The Da Vinci Code ” show how fanatical devotion influences perception and creates constant doubt. 

“…there are many religions through which various cultures attain their spiritual and moral bearings to bring themselves closer to a higher power (deity). Different religions are differentiated in terms of beliefs, customs, and purpose and are similar in one way or the other.”

The author discusses how religion affects its followers’ spiritual and moral values and mentions how deities work in mysterious ways. The essay includes situations that show how these supreme beings test their followers’ faith through various life challenges. Overall, the writer believes that when people fully believe in God, they can be stronger and more capable of coping with the difficulties they may encounter.

“Mecca represents a holy ground that the majority of the Muslims visit; and is only supposed to be visited by Muslims. The popularity of Mecca has increased the scope of its effects, showing that it has an influence on tourism, the financial aspects of the region and lastly religion today.”

The essay delves into Mecca’s contributions to Saudi Arabia’s tourism and religion. It mentions tourism rates peaking during Hajj, a 5-day Muslim pilgrimage, and visitors’ sense of spiritual relief and peace after the voyage. Aside from its tremendous touristic benefits, it also brings people together to worship Allah. You can also check out these essays about values and articles about beliefs .

“Buddhism is seen as one of the most popular and widespread religions on the earth the reason of its pragmatic and attractive philosophies which are so appealing for people of the most diversified backgrounds and ways of thinking .”

To help readers understand the topic, the author explains Buddhism’s worldviews and how Siddhatta Gotama established the religion that’s now one of the most recognized on Earth. It includes teachings about the gift of life, novel thinking, and philosophies based on his observations. Conclusively, the author believes that Buddhism deals with the world as Gotama sees it.

Check out our guide packed full of transition words for essays .

7 Prompts on Essays About Religion

Religion’s importance is embedded in an individual or group’s interpretation of it. They hold on to their faith for various reasons, such as having an idea of the real meaning of life and offering them a purpose to exist. Use this prompt to identify and explain what makes religion a necessity. Make your essay interesting by adding real-life stories of how faith changed someone’s life.

Although religion offers benefits such as positivity and a sense of structure, there are also disadvantages that come with it. Discuss what’s considered healthy and destructive when people follow their religion’s gospels and why. You can also connect it to current issues. Include any personal experience you have.

Religion’s prevalence exhibits how it can significantly affect one’s daily living. Use this prompt to discuss how religions across the world differ from one another when it comes to beliefs and if traditions or customs influence them. It’s essential to use relevant statistical data or surveys in this prompt to support your claims and encourage your readers to trust your piece.

There are various ways religion affects countries’ laws as they adhere to moral and often humanitarian values. Identify each and discuss how faith takes part in a nation’s decision-making regarding pressing matters. You can focus on one religion in a specific location to let the readers concentrate on the case. A good example is the latest abortion issue in the US, the overturning of “Wade vs. Roe.” Include people’s mixed reactions to this subject and their justifications.

In this essay, talk about how the most widespread religions’ principles or rituals changed over time. Then, expound on what inspired these changes.  Add the religion’s history, its current situation in the country, and its old and new beliefs. Elaborate on how its members clash over these old and new principles. Conclude by sharing your opinion on whether the changes are beneficial or not.

There’s a never-ending debate between religion and science. List the most controversial arguments in your essay and add which side you support and why. Then, open discourse about how these groups can avoid quarreling. You can also discuss instances when religion and science agreed or worked together to achieve great results. 

Use this prompt if you’re a part of a particular religion. Even if you don’t believe in faith, you can still take this prompt and pick a church you’ll consider joining. Share your personal experiences about your religion. Add how you became a follower, the beliefs that helped you through tough times, and why you’re staying as an active member in it. You can also speak about miraculous events that strengthen your faith. Or you can include teachings that you disagree with and think needs to be changed or updated.

For help with your essay, check out our top essay writing tips !

Maria Caballero is a freelance writer who has been writing since high school. She believes that to be a writer doesn't only refer to excellent syntax and semantics but also knowing how to weave words together to communicate to any reader effectively.

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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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Essays in the Philosophy of Religion

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This volume presents a selection of essays by the late Philip Quinn, one of the world's leading philosophers of religion. Quinn left behind an influential body of work on a wide variety of topics. He was the author of Divine Commands and Moral Requirements (1978) and of more than two hundred papers in philosophy. Fourteen of his best and most influential contributions to the philosophy of religion are gathered here. The papers have been organized around the following topics: religious epistemology, religious ethics, religion and tragic dilemmas, religion and political liberalism, topics in Christian philosophy, and religious diversity.

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C. S. Lewis Essay Collection: Faith, Christianity and the Church

By C. S. Lewis

Description

The definitive collection of religious essays by C.S. Lewis, plus a selection of letters, brought together in a substantial paperback volume

As well as his many books, letters and poems, C.S. Lewis also wrote a great number of essays and shorter pieces on various subjects. He wrote extensively on Christian theology and the defence of faith, but also on various ethical issues and on the nature of literature and story-telling.

This second volume (of two) collects together all Lewis’s religious essays. Grouped together by topic, there are over 50 essays covering The Search for God, Aspects of Faith, The Christian in the World, The Church, and also a selection of his Letters on the subject of Christianity.

Praises & Awards

Product details.

ISBN: 9780007136537

Imprint: HarperCollins

On Sale: 20/05/2002

List Price 14.99 GBP

BISAC1: Humanities / Christian spirituality & religious experience

BISAC2: Literature Studies / Prose: non-fiction

Free Religion Essay Examples

1599 samples of this type

Wondering how to write a paper on religion? Don’t know how to approach this controversial and debatable topic? We are here to help you! Here you’ll find religion essay topics, useful writing prompts, and a list of religion essay examples at the end of the article!

Religion Essay: What Is It about?

A religion essay is a paper that explores beliefs and traditions as well as their influence on cultures and nations. In a religion essay, you can also analyze the parallels and differences between various religious branches.

Religion studies are connected to philosophy and social science. That is why essays on the topic are often written in these disciplines.

Below are three primary approaches to compose the essay. You need to choose the one that stays in line with your assignment.

• Religion argumentative essay
• Religion persuasive essay
• Religion comparative essay

Make sure you state in your religion essay introduction that all religions are equal and have the right to exist. Now we may explore these types of papers in depth. Choose the one that applies to your task and write an excellent article with our tips!

Argumentative Essay on Religion

An argumentative essay on religion explores faith and its aspects. You prove right or claim wrong a specific concept you work on. You can discover the approaches of different schools of thought to some ideas. This is a reflection on questions that can be raised but cannot be answered.

These are the possible essays:

• Science and religion essay is on the relationship and contradictions between the two fields. Are they contested? Does creationism exclude evolution? At what point does religion become science and the other way round? Here you may explore the treatment of science among different religions. Compare traditions of the state where the research is approved and where it is not. There is a theory on atheism as a religion as well. Describe scientists’ views on this topic.
• Religion and morality essay is part of the debate on ethics and moral development. What is the difference between religion and morality? What is their connection to each other? What does a dignified life mean? You can argue on what is good and what is evil. Explain the roots of moral values. How have they developed out of religious traditions?
• Religion and politics essay puts questions on the role of religion in politics. Do these institutes have to be separated? How do religious states function? How has the bond of faith and state changed? Study the role religion played in various historical periods. You may try to defend the times when religion was the cause of wars. Or analyze the way religion has influenced the government’s programs.

Persuasive Essay on Religion

Religion persuasive essay sets a goal to reshape one’s mind on faith. There is no need to write about a wide-ranging concept or analyze a concrete notion. You aim to make others consider or even adopt the beliefs you promote. To achieve that, do not force your values, but use logic and strong arguments. Note pros and cons, so the reader knows your position from both sides.

The topics can be:

• Same-sex marriage persuasive essay on religion. It has to prove the need to legalize or prohibit this relationship. You are to give evidence about the benefits or drawbacks of such a law. Refer to the religious tradition of your culture and state. Explain the way morals change if you implement your beliefs.
• Persuasive essay: should religion be taught? In this paper, you need to define if there has to be a religious class or not. Do we have to explain to children world religions? American society is multicultural. So it is best to know more about the existing beliefs. Or are you sure that religion belongs to the past? Is there a place for it in the modern world?
• Freedom of religion essay is about one’s right to practice a religion or not. The first amendment to the US Constitution protects this right. Still, not everyone agrees with it. They believe religious unity is crucial to a society. You may try to adopt this point of view to prove these claims right or wrong.

Compare & Contrast Essay on Religion

Comparative essay on religion contrasts beliefs and traditions. What kind of relationships are among these faiths? What is their influence on each other? The goal is to define the similarities and contradictions. It is better to choose a concrete notion or practice. Then describe two or three religious scholars’ ideas on this topic. You may speculate on the future cooperation of this and that faith.

The titles are as follows:

• Compare and contrast: Buddhism and Christianity essay. Study the principle ideas and morals of these beliefs. Here you can describe the contacts of the Catholic Church with the Dalai Lama. Consider writing about Christ and Buddha’s teachings on the afterlife. What are their parallels? Do they have the same concept of the divine or not?
• Compare and contrast: Christianity and Islam essay. This paper can take as a topic the common roots of these faiths. How have they changed, and why are they so distinct? What are their principal similarities? Discuss the reasons for religious persecutions of the Middle Ages. You may explore Islam’s remains in the Iberian Peninsula.
• Compare and contrast: Hinduism and Buddhism essay. You may confuse these religions with one another, but they should not be mixed. They have many similar principles, but there are some distinctions as well. Compare Hinduism and Buddhism cosmology. How do these religions define karma and dharma? How do they represent gods and spirits?

How to Write an Essay about Religion?

These are some pieces of advice we recommend you to follow:

• Study your tutor’s instructions and ask him if something is unclear
• Think about an argumentative title
• Prepare a detailed outline
• Give a thesis in the introduction
• Make your arguments solid and valid
• Prove your evidence with reliable sources
• Do not make new points in the conclusion
• Place the best arguments at the beginning and at the end of a body part
• Reread the final essay and correct any incoherence
• Check the spelling and grammar mistakes

Hope our article is useful to you, and you will get an A+ essay. We also prepared some high-quality religion essay examples. Make sure to check them out!

The Scribes and the Pharisees After Crucifixion of Christ

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The Impact of Religion in Society

Have you ever wondered how different religions influence society? In this impact of religion on society essay sample, you’ll find an answer to this and other questions about impact of religion on society. Keep reading to gain some inspiration for your paper! Impact of Religion on Society: Essay Introduction Let...

Christianity, Islam and Judaism Similarities

Introduction Christianity, Islam and Judaism are all religions. Religion can be defined as a set of beliefs and a way of life. Though, there are different religions with different practices and beliefs in the world, there exists some clear similarities. Christianity is defined as the religion that is based on...

Saint Augustine vs Aquinas: Theological Approaches Comparison

If you need to give an example to differentiate Augustine’s views on the self from Aquinas’, this essay sample is for you. Here, you will find an explanation of the similarities and difference between Augustine and Aquinas regarding their philosophies and theological approaches. Augustine vs Aquinas: Introduction The views of...

Judaism, Christianity and Islam: Comparative Analysis

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Eastern vs. Western Religions: What’s the Difference?

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The Relationship between Religion and Politics

Abstract Religion and politics are regarded as very unlikely bedfellows in the contemporary world. This is contrary to previous civilizations where religion took a center stage in the day-to-day running of politics. This paper will look at the various stages of the relationship between religion and politics through various ages...

Christianity Beliefs and Practices

Christian beliefs and practices are connected with the history and origin of Christianity. Beliefs and practices of worship are studied in this essay. Introduction Christianity is one of the most popular religions in the world. Beliefs and practices of Christianity are generally the same across the world. Christianity beliefs include...

Similarities and Differences Between Islam and Hinduism

The two religions; Hinduism and Islam are considered poles apart from each other for many reasons, though one fails to consider their similarities as well. Being humans, no matter what religion or sect one belongs to, they think that their knowledge of the religion is best. For instance, all human...

Qur’an, Sunnah, and Hadith in Islam

Introduction Qur’an, Sunnah, and the Hadith are the three sacred texts that Muslims value and use for assessing the ethical behavior to be embraced in their societies. The Quran is the supreme of the three sacred texts. It is taken to be literal word of God and is believed to...

• Christianity

The Development of the New Testament Canon

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Leadership Styles Used by the Church

Introduction Effective church leadership is important in the numerical growth of congregants. As such, the management strategy adopted by a church minister will have a bearing on the growth of membership. Poor administrative practices can lead to a drop in the followership of churches which even started with a large...

The Main Characteristics of Hinduism

Hinduism is a religious practice that originated and is practiced in India. It is one of the oldest religious practices in the world. It is mainly practiced in India and it’s the world’s 3rd most popular religion with over 900 million followers. It is a complex religion, but it is...

Narrow Road to the Interior. Analysis

“Narrow Road to the Interior,” written by Matsuo Basho is a set of haiku and prose depicting Basho’s journeys across Japan. In this work, Basho describes how he traveled, describing the places and references to other poems. Additionally, the topic of spirituality, mainly on the basis of the religious tradition...

Role of Religion in Functionalism and Conflict Perspectives

Introduction Religion is a basic social institution that affects an individual’s life from childhood to adulthood. Religion can be defined as a set of beliefs and practices which govern society, religion varies in different societies and also differs in the degree to which it is integrated into the society. It...

Major Themes of The 13 Letters of Paul

Introduction The basis of Paul’s thirteen letters is the theme of truthfulness and the appearance of Christ for the salvation of people. In addition, another topic is the redemption of the human soul and God’s grace. The famous missionary Paul of Tarsus is credited with writing fourteen of the twenty-seven...

The Book of Ephesians: Literary Analysis of Passage

The book of Ephesians consists of two major parts, one of which is Doctrine, which explains who the people in Christ are (1:1 – 3:21), and the second one is about Duty, or how people live in Christ (4:1 – 6:24). These are two blocks of thoughts, the ideas of...

Similarities and Differences Between Jainism and Sikhism

Introduction Jainism came about as a result of efforts to transform Hindu religion 2000 years ago. This religion was established almost same time as Buddhism. It was founded by Vardhamana, a prominent person who live in East India. The founder became very famous in 420 BCE when he was around...

The Observance of Prayer in Christianity Compared to Islam

Introduction Religious organizations provide familiar institutions of social cohesion and control in an environment. In the city of Los Angeles, many religions are being practiced due to the freedom of worship. Talking about how Christianity and Islam are prevalent in the city of Los Angeles today, these two religions have...

The Politicization of Muslim Identity

Primarily, Mamdani shares a concern about the violence of the modern age and how it is rooted in the political agenda. 9/11 was an essential event in the history of the United States that led to the juxtaposition of “bad Muslims” with “good Muslims” in society (Mamdani 2005, 15). The...

• Jesus Christ

The Ministry of the Prophet: Meanings and Goals

The Calling, The Prophetic Voice, Character, New Covenant Prophets The ministry of the prophet is referred to as any ministry that depends on the gift of prophecy and revelations from God to guide the church to maturity or a specific direction. The prophetic ministry is seen most often in the...

An Introduction to Christian Values and Decision-Making in Health Care

Introduction In terms of spirituality, human nature is a vast, complex, largely unknown world. The inner world of a person is shaky, as it is vulnerable to the influence of other people and circumstances. At the same time, it can become a support in difficult times and lead a person...

Importance of the New Testament for Christianity

Christianity is the world’s major religion with around 2 billion followers. Its central figure is Jesus Christ who through his birth, ministry life, trials, crucifixion, death, and, resurrection is believed to have offered the salvation and atonement needed by His followers from their sins. His nature and personality have been...

Religion Study: Analysis of Exodus 32:7-14

Introduction In the Book of Exodus, one of the most daring confrontations with God is the Golden Calf event. The story revolves around the people of Israel who doubted the divinity of the Lord and describes how God and Moses reacted to this treachery. The narrative reveals how arrogant and...

Christianity in Malaysia: The Spread and Development

The spread of Christianity began in the first century. It continued steadily as different missionaries traversed various continents globally. Activities such as crusades and campaigns significantly influenced the success of the spread of the religion which started in Northern Europe before proceeding to other continents. Among the earliest regions to...

The Old Testament’ Importance for the Modern Believer

Introduction Today, many Christians neglect the Old Testament, considering that it only contains bedtime stories and is not relevant for the modern believers. However, this approach is not correct. Studying the Old Testament gives a modern believer knowledge on the relationship between God and people, explains certain universal principles, helps...

The Christian Worldview: Gospel Essentials Essay

Introduction Gospel Essentials and the Christian Worldview Gospel essentials are the subject matter of the gospel books, whose theme is forgiveness of sin and redemption, qualified by Jesus’ atonement (1 Cor. 15: 1-4 New International Version). On the other hand, Valk describes the Christian worldview as the underlying philosophical structure...

The Impact of Apostle Paul Leadership Style

Introduction Apostle Paul is considered the most important person after the death of Jesus due to his influence on Christian theology. He used a transformational leadership approach to inspire change in the followers. This is a leadership style where a leader collaborates with employees to identify the desired change, develops...

“Wonders of the Invisible World” by Cotton Mather

Wonders of the Invisible World is a book written by Cotton Mather, published in 1693, right after the Salem Witch trials. The objective of the book was to defend the role Cotton Mather played in the trials and is based on the man’s belief of witchcraft being real and perpetrated...

Deontological Ethics of Christianity

Deontology is derived from two Greek words, “Deon,” which means duty, and “logos,” meaning science. It is an ethical term that applies the laid down rules to determine whether a thing is right or wrong. The theory argues that rules should be followed without establishing the consequences of the actions...

• Spirituality
• Old Testament
• Relationship

Ten Commandments in My Life and the World Today

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The Healing Ministry of Jesus

Introduction This paper looks at the healing ministry of Jesus. This ministry is one of the most acknowledged yet controversial parts of His work on earth. However, He is the most recognized healer because of His expertise and compassion, as the paper will illustrate. This research is based on historical...

A Fresh Look at Christianity in the Therapy Room

Everyone who subscribes to Christianity is expected to be a missionary wherever they are. However, there is a challenge in applying related beliefs while counseling clients as a psychologist. Consequently, the paper thoroughly analyzes chapters four through six of the book Embodying integration: A fresh look at Christianity in the...

Life and Ministry of John the Baptist

Introduction The life and ministry of John the Baptist started several years before his birth. His coming is prophesied in the Old Testament, even before his parents were in existence. His life is well mapped out and planned by God since He foretells his role in his plan for salvation....

Judaism and Buddhism: Similarities and Differences

Abstract The term religion is used to refer to the approach that human beings give to their spirituality as provided by their beliefs, symbols, narratives, and practices on a supernatural figure. Human beings express religious inclination through several ways; some of which include prayers, rituals, and music. There are different...

Safeguarding and the Bible Perspective

The term ‘safeguarding tendencies’ implies a range of structured actions of an individual determined to protect himself or herself from public criticism or other threats from other people, including both phycological and physical ones. These behavioral patterns are usually referred to as revealing a neurotic nature and lifestyle. There are...

Religion as a Belief System: What Is It?

Introduction A belief system, as is generally understood, contains high values, moral ideas and thoughts which provide a moral lesson. An overview identifies different types of belief systems that have been prevailing in the modern world. One can regard “belief system is the actual set of precepts from which you...

The Positive and Negative Aspects of Judaism

Judaism is a Jewish religion where members believe in a single deity who is the creator and redeemer of human beings, all forms of life on earth, and everything in the Universe. It is one of the oldest monotheistic religions in history, said to have begun with Abraham in Canaan....

The Importance of Studying and Understanding Different Religions

In my opinion, the study of different approaches to the study and comprehension of religions is indeed an exciting and important topic. The realities of the modern world significantly contribute to communication between representatives of different cultures. This can often lead to conflicts, including those that arise on religious grounds....

Jesus Christ’s Ministries and Chaplain Behaviors

Introduction Parallels can be drawn between Jesus Christ and military chaplains, as both were sent to minister to secular and religiously diverse communities. As such, His example should serve as the inspiration for members of the profession, with His words and actions deserving emulation in the course of one’s work....

• Interpretation

Fruits of the Holy Spirit and Its Nine Attributes

Introduction Holy Spirit can be considered as one fruit with nine parts as developing all the nine attributes makes the soul holistic and establishes a connection with God. The fruit of the Spirit is “love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control (Howard). Letting the listed attributes into life...

Comparison Between Buddhism and Christianity

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Critical Introduction to the Book of Matthew

Introduction The book of Matthew is the first in the New Testament and was written by Saint Matthew, the evangelist. The book primarily discusses the accounts of the life and death of Jesus Christ. The gospel was initially written in Greek sometimes after 69 CE and depended on the earlier...

Jesus Role in Fulfilling God’s Plan to Save the World

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Concept of Human Being in Islam

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How I Apply the Principles from Anderson’s Gracism

Humility is at the heart of Christianity, and every person who has faith must strive to adhere to this virtue. Being humble means valuing diversity in all of its manifestations, and to do it, one can rely on the principles outlined by David A. Anderson in his book Gracism. The...

The Connection of Spirituality and Mental Health

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Analysis of Exegesis of Numbers 21: 4-9

“If it does not kill you, it will make you well” (Barlett and Brown Thaylor, 2008, 101). This well-known statement that is used now as a saying is given in the presentation of the exegetical perspective of the analyzed pericope. It has its roots in the Scripture, mainly in the...

Joseph and Yusuf in the Qur’an and the Bible

Introduction Prophet Yusuf is a character in the Holy Book of the Koran, the Bible, and Jews. He lived, preached, and died in Egypt in the sixteenth century BC, living for nearly one hundred and ten years. His name is mentioned twenty-six times in the Qur’an, and there is also...

The Concept of Education and Religion

Introduction Education and religion are major social institution that impacts the lives of many people. They play an integral role in shaping values and beliefs as well as comparing various religious and educational practices across the globe. Education is a formal system of teaching knowledge, skills, and values (Henslin 495)....

• Confucianism
• Western Civilization

Ministry of the Prophets, Bible Prophets and Their Prophecies

Prophetic ministry at its core is the act of leading and guiding the church based on revelations from God and gift of the prophesy. The Scriptures present multiple examples of prophetic ministry. The Old Testament has a significant number of prophets. There are the central ones who directly communicated with...

China Buddhism vs. Japan Buddhism and Shintoism

Buddhism is a religion that uses Buddha’s perspective, such as the traditions and beliefs attributed to the religious faith. It is believed that Buddha lived and taught in some parts of India during the fourth century BCE (Miura, 2018). Buddhism has been getting popular in many countries, for example, Japan...

Jesus and Confucius Comparison

Christianity and Confucianism are well-known systems of belief, based on the number of adherents and their significance. There are three more than 2 billion Christians today, whereas there are approximately 7 million Confucianists only. While Christianity is expected to remain the world’s largest religion in the nearest 50 years, competing...

“In His Steps” by Charles Sheldon

Since its publication in 1896, “In His Steps” by Charles Sheldon became widely popular in Christian circles. Part of the success of this religious fiction novel lies in its focus on timeless concepts of love and compassion and the responsibility we share to care for those in need. In his...

Effective Leadership: The Biblical Perspective

Effective leadership from a biblical perspective is a God manifested character to influence and serve others through Christ’s interests to accomplish God’s purposes. In a Christian community, leaders should be guided by the Holy Spirit to collaborate and adopt good attributes to execute their duties without fear. Jesus demonstrated effective...

Islamic Culture, Politics and Religion

In the Arab world, the word ‘Islam’ means submission and peace. As a term, it refers to the messages revealed to Muhammad by Allah. Cultural practices and beliefs associated with the people who practice this religion give rise to Islamic culture. In the recent past, the religion has spread into...

African Christianity vs. Western Rationalism

Introduction Christianity has spread to all parts of the world since its early days, and the cultural differences of those who adopted this religion shaped their religious beliefs, practices, as well as spirituality. African Christianity is characterized by spiritual and holistic nature, which encompasses the acceptance of the empirical and...

Exegesis of Jeremiah 1:4-10

Biblical Text The Call of Jeremiah The word of the Lord came to me, saying, “Before I formed you in the womb I knew[a] you, before you were born I set you apart; I appointed you as a prophet to the nations.” “Alas, Sovereign Lord,” I said, “I do not...

The Second Coming of Christ

The Second Coming of Jesus Christ in Christian doctrine is reflected in the Nicene Creed. It is the return from Heaven to Earth of the Lord Jesus Christ in divine glory and power, which, according to the promise of God, will occur at the end of time. This is the...

The Difference between the Qur’an and Other Religious Texts

The Qur’an is a central divine book of Islam, written in the sacred language – Arabic. Many scholars believe that the message written within the passages of the Qur’an cannot be imitated since the Book is unique and contains universal knowledge. However, despite the initial beliefs, the Book can be...

Karma and Rebirth in Hinduism and Buddhism Religions

Introduction In many cases people face difficulties trying to differentiate between Hinduism and Buddhism religions. The two share many similarities though they are not identical but only have Indian origin. Besides, each religion teaches its followers to separate doctrines and values. According to Romero (n.d.), Buddhism is one of the...

The Meaning of Human Existence

Meaning of Spirituality Spirituality refers to the sense of connection to a higher being or purpose that goes beyond normal human understanding. In that regard, it is the connection that humans have to the divine. Spirituality can also be defined as the connection humans have to concepts that are hard...

Neo-Orthodoxy Theology: Barth, Brunner et al.

Introduction Neo-orthodoxy is a concept used in advanced contemporary theology, also called liberal theology. The views of neo-theologians are different from those of the orthodoxy on the basis of their approaches to the word of God. Neo-theology is a deviant view of the doctrine of the word and is in...

The Watch and the Watchmaker Summary & William Paley Watchmaker

Curious to find the answer to the question, “Who is a watchmaker according to William Palley?” You’re in the right place! This essay contains The Watch and the Watchmaker summary of the theory and analysis of William Palley watchmaker argument in support of the existence of God. Sounds interesting? Keep...

The Reflection of Shinto in Spirited Away by Hayao Miyazaki

The animated film Spirited away, produced by Japanese animator Hayao Miyazaki, contains many sacred Shinto motives and folklore reflections. The film’s plot follows the story of a 10-year-old girl named Chihiro Ogino, who finds herself in a world inhabited by ghosts and spirits. Although Hayao Miyazaki, being a big admirer...

Symbols and Rituals in Religion

Introduction The word symbol is derived from a Greek word which is related to the word compare whereas rituals can be defined as actions which have a deeper implication than what we perceive at first instant. Rituals can be as simple as a blinking of an eye or as complex...

Christianity in Rome During the 1st to 5th Centuries

Introduction One of the most astounding developments in world history was that within five centuries after its inception, Christianity had won adherents throughout the Roman Empire, including the backing of the Roman state. Christianity started as an apparently unknown sect of Judaism. It survived persecution to become an important part...

Leadership Development Plan Based on the Bible Principles

Introduction Leadership advancement is the practice of cultivating governance abilities and proficiencies through various undertakings. During the process, individuals are taught vital management competencies that enable them to lead, encourage and direct their teams to success properly. Training is essential to cultivate a culture of headship throughout an establishment appropriately....

The Concept of Blasphemy

Introduction Blasphemy refers to an act of striping a consecrated character out of something. In religion, blasphemy refers to a show of irreverence towards holy individuals or things. Blasphemy in Judaism is considered an act of cursing and showing contempt for God. Blasphemy may take different forms depending on the...

Comparing of Judaism and Taoism

The purpose of this essay is to compare the two religions, their main characteristics, beliefs, and conceptual and ethical attitudes. Judaism and Taoism are chosen as examples for comparison. Judaism is one of the oldest Western monotheistic religions, distinguished by belief in the one true God. Judaism is based on...

• Discrimination

Afterlife in Judaism, Christianity, and Islam

Introduction A basic belief that varies from faith to faith is that there is life after death. According to several religions, including Islam, Judaism, and Christianity, where followers of a common religion have diverse afterlife concepts, life takes multiple forms when a person dies (Kippenberg 110). Afterlife, immortality as a...

Comparison of the Gospel of Mark and the Gospel of John

The Bible is the book of eternal wisdom and experience; it is the source that can provide answers to all questions if one is faithful enough and if he/she takes a deep look at the endless wisdom embodied in words. It is impossible for one person to convey this eternal...

Jesus’s Teaching Methods and Messages

Introduction Jesus Christ is the most prominent figure in Christianity. The New Testament fully portrays his life, actions, teachings, and the legacy that remained. The teachings, specifically, have become a pillar of religious studies and illustrate the moral and ethical values Christians have nowadays in regard to having a righteous...

Is Jesus Both Human and Divine?

Introduction The personality of Jesus Christ is one of the most interesting and a mystical one in Christian thought. The Old and New Testaments contain the evidence about divine nature of Jesus and his life as a human. The biblical facts suggest that Jesus was a man. He was a...

Hinduism and Buddhism: Similarities and Differences

Many religions take similar paths and steps to help their followers or believers reach enlightenment. Other religions require their followers or believers to accept one idea or creed. Some believe in God and others do not. Whether they believe in gods or not, each religion has its followers who believe...

Why Is It Important to Study Bible?

Introduction The Bible as the repository of wisdom and God’s written word is often taken for granted. However, it needs to be examined as the source of essential insights into the nature of human relationships and the use of ethical and moral standards based on which one should build relationships...

“On the Soul and the Resurrection: St. Gregory of Nyssa” by Roth

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Article contents

Religion, culture, and communication.

• Stephen M. Croucher , Stephen M. Croucher School of Communication, Journalism, and Marketing, Massey Business School, Massey University
• Cheng Zeng , Cheng Zeng Department of Communication, University of Jyväskylä
• Diyako Rahmani Diyako Rahmani Department of Communication, University of Jyväskylä
•  and  Mélodine Sommier Mélodine Sommier School of History, Culture, and Communication, Eramus University
• https://doi.org/10.1093/acrefore/9780190228613.013.166
• Published online: 25 January 2017

Religion is an essential element of the human condition. Hundreds of studies have examined how religious beliefs mold an individual’s sociology and psychology. In particular, research has explored how an individual’s religion (religious beliefs, religious denomination, strength of religious devotion, etc.) is linked to their cultural beliefs and background. While some researchers have asserted that religion is an essential part of an individual’s culture, other researchers have focused more on how religion is a culture in itself. The key difference is how researchers conceptualize and operationalize both of these terms. Moreover, the influence of communication in how individuals and communities understand, conceptualize, and pass on religious and cultural beliefs and practices is integral to understanding exactly what religion and culture are.

It is through exploring the relationships among religion, culture, and communication that we can best understand how they shape the world in which we live and have shaped the communication discipline itself. Furthermore, as we grapple with these relationships and terms, we can look to the future and realize that the study of religion, culture, and communication is vast and open to expansion. Researchers are beginning to explore the influence of mediation on religion and culture, how our globalized world affects the communication of religions and cultures, and how interreligious communication is misunderstood; and researchers are recognizing the need to extend studies into non-Christian religious cultures.

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• intercultural communication

Intricate Relationships among Religion, Communication, and Culture

Compiling an entry on the relationships among religion, culture, and communication is not an easy task. There is not one accepted definition for any of these three terms, and research suggests that the connections among these concepts are complex, to say the least. Thus, this article attempts to synthesize the various approaches to these three terms and integrate them. In such an endeavor, it is impossible to discuss all philosophical and paradigmatic debates or include all disciplines.

It is difficult to define religion from one perspective and with one encompassing definition. “Religion” is often defined as the belief in or the worship of a god or gods. Geertz ( 1973 ) defined a religion as

(1) a system which acts to (2) establish powerful, pervasive, and long-lasting moods and motivations in men by (3) formulating conceptions of a general order of existence and (4) clothing these conceptions with such an aura of factuality that (5) the moods and motivations seem uniquely realistic. (p. 90)

It is essential to recognize that religion cannot be understood apart from the world in which it takes place (Marx & Engels, 1975 ). To better understand how religion relates to and affects culture and communication, we should first explore key definitions, philosophies, and perspectives that have informed how we currently look at religion. In particular, the influences of Karl Marx, Max Weber, Emile Durkheim, and Georg Simmel are discussed to further understand the complexity of religion.

Karl Marx ( 1818–1883 ) saw religion as descriptive and evaluative. First, from a descriptive point of view, Marx believed that social and economic situations shape how we form and regard religions and what is religious. For Marx, the fact that people tend to turn to religion more when they are facing economic hardships or that the same religious denomination is practiced differently in different communities would seem perfectly logical. Second, Marx saw religion as a form of alienation (Marx & Engels, 1975 ). For Marx, the notion that the Catholic Church, for example, had the ability or right to excommunicate an individual, and thus essentially exclude them from the spiritual community, was a classic example of exploitation and domination. Such alienation and exploitation was later echoed in the works of Friedrich Nietzsche ( 1844–1900 ), who viewed organized religion as society and culture controlling man (Nietzsche, 1996 ).

Building on Marxist thinking, Weber ( 1864–1920 ) stressed the multicausality of religion. Weber ( 1963 ) emphasized three arguments regarding religion and society: (1) how a religion relates to a society is contingent (it varies); (2) the relationship between religion and society can only be examined in its cultural and historical context; and (3) the relationship between society and religion is slowly eroding. Weber’s arguments can be applied to Catholicism in Europe. Until the Protestant Reformation of the 15th and 16th centuries, Catholicism was the dominant religious ideology on the European continent. However, since the Reformation, Europe has increasingly become more Protestant and less Catholic. To fully grasp why many Europeans gravitate toward Protestantism and not Catholicism, we must consider the historical and cultural reasons: the Reformation, economics, immigration, politics, etc., that have all led to the majority of Europeans identifying as Protestant (Davie, 2008 ). Finally, even though the majority of Europeans identify as Protestant, secularism (separation of church and state) is becoming more prominent in Europe. In nations like France, laws are in place that officially separate the church and state, while in Northern Europe, church attendance is low, and many Europeans who identify as Protestant have very low religiosity (strength of religious devotion), focusing instead on being secularly religious individuals. From a Weberian point of view, the links among religion, history, and culture in Europe explain the decline of Catholicism, the rise of Protestantism, and now the rise of secularism.

Emile Durkheim ( 1858–1917 ) focused more on how religion performs a necessary function; it brings people and society together. Durkheim ( 1976 ) thus defined a religion as

a unified system of beliefs and practices relative to sacred things, that is to say, things which are set apart and forbidden—beliefs and practices which unite into one single moral community called a Church, all those who adhere to them. (p. 47)

From this perspective, religion and culture are inseparable, as beliefs and practices are uniquely cultural. For example, religious rituals (one type of practice) unite believers in a religion and separate nonbelievers. The act of communion, or the sharing of the Eucharist by partaking in consecrated bread and wine, is practiced by most Christian denominations. However, the frequency of communion differs extensively, and the ritual is practiced differently based on historical and theological differences among denominations.

Georg Simmel ( 1858–1918 ) focused more on the fluidity and permanence of religion and religious life. Simmel ( 1950 ) believed that religious and cultural beliefs develop from one another. Moreover, he asserted that religiosity is an essential element to understand when examining religious institutions and religion. While individuals may claim to be part of a religious group, Simmel asserted that it was important to consider just how religious the individuals were. In much of Europe, religiosity is low: Germany 34%, Sweden 19%, Denmark 42%, the United Kingdom 30%, the Czech Republic 23%, and The Netherlands 26%, while religiosity is relatively higher in the United States (56%), which is now considered the most religious industrialized nation in the world ( Telegraph Online , 2015 ). The decline of religiosity in parts of Europe and its rise in the U.S. is linked to various cultural, historical, and communicative developments that will be further discussed.

Combining Simmel’s ( 1950 ) notion of religion with Geertz’s ( 1973 ) concept of religion and a more basic definition (belief in or the worship of a god or gods through rituals), it is clear that the relationship between religion and culture is integral and symbiotic. As Clark and Hoover ( 1997 ) noted, “culture and religion are inseparable” and “religion is an important consideration in theories of culture and society” (p. 17).

Outside of the Western/Christian perception of religion, Buddhist scholars such as Nagarajuna present a relativist framework to understand concepts like time and causality. This framework is distinct from the more Western way of thinking, in that notions of present, past, and future are perceived to be chronologically distorted, and the relationship between cause and effect is paradoxical (Wimal, 2007 ). Nagarajuna’s philosophy provides Buddhism with a relativist, non-solid dependent, and non-static understanding of reality (Kohl, 2007 ). Mulla Sadra’s philosophy explored the metaphysical relationship between the created universe and its singular creator. In his philosophy, existence takes precedence over essence, and any existing object reflects a part of the creator. Therefore, every devoted person is obliged to know themselves as the first step to knowing the creator, which is the ultimate reason for existence. This Eastern perception of religion is similar to that of Nagarajuna and Buddhism, as they both include the paradoxical elements that are not easily explained by the rationality of Western philosophy. For example, the god, as Mulla Sadra defines it, is beyond definition, description, and delamination, yet it is absolutely simple and unique (Burrell, 2013 ).

How researchers define and study culture varies extensively. For example, Hall ( 1989 ) defined culture as “a series of situational models for behavior and thought” (p. 13). Geertz ( 1973 ), building on the work of Kluckhohn ( 1949 ), defined culture in terms of 11 different aspects:

(1) the total way of life of a people; (2) the social legacy the individual acquires from his group; (3) a way of thinking, feeling, and believing; (4) an abstraction from behavior; (5) a theory on the part of the anthropologist about the way in which a group of people in fact behave; (6) a storehouse of pooled learning; (7) a set of standardized orientations to recurrent problems; (8) learned behavior; (9) a mechanism for the normative regulation of behavior; (10) a set of techniques for adjusting both to the external environment and to other men; (11) a precipitate of history. (Geertz, 1973 , p. 5)

Research on culture is divided between an essentialist camp and a constructivist camp. The essentialist view regards culture as a concrete and fixed system of symbols and meanings (Holiday, 1999 ). An essentialist approach is most prevalent in linguistic studies, in which national culture is closely linked to national language. Regarding culture as a fluid concept, constructionist views of culture focus on how it is performed and negotiated by individuals (Piller, 2011 ). In this sense, “culture” is a verb rather than a noun. In principle, a non-essentialist approach rejects predefined national cultures and uses culture as a tool to interpret social behavior in certain contexts.

Different approaches to culture influence significantly how it is incorporated into communication studies. Cultural communication views communication as a resource for individuals to produce and regulate culture (Philipsen, 2002 ). Constructivists tend to perceive culture as a part of the communication process (Applegate & Sypher, 1988 ). Cross-cultural communication typically uses culture as a national boundary. Hofstede ( 1991 ) is probably the most popular scholar in this line of research. Culture is thus treated as a theoretical construct to explain communication variations across cultures. This is also evident in intercultural communication studies, which focus on misunderstandings between individuals from different cultures.

Religion, Community, and Culture

There is an interplay among religion, community, and culture. Community is essentially formed by a group of people who share common activities or beliefs based on their mutual affect, loyalty, and personal concerns. Participation in religious institutions is one of the most dominant community engagements worldwide. Religious institutions are widely known for creating a sense of community by offering various material and social supports for individual followers. In addition, the role that religious organizations play in communal conflicts is also crucial. As religion deals with the ultimate matters of life, the differences among different religious beliefs are virtually impossible to settle. Although a direct causal relationship between religion and violence is not well supported, religion is, nevertheless, commonly accepted as a potential escalating factor in conflicts. Currently, religious conflicts are on the rise, and they are typically more violent, long-lasting, and difficult to resolve. In such cases, local religious organizations, places facilitating collective actions in the community, are extremely vital, as they can either preach peace or stir up hatred and violence. The peace impact of local religious institutions has been largely witnessed in India and Indonesia where conflicts are solved at the local level before developing into communal violence (De Juan, Pierskalla, & Vüllers, 2015 ).

While religion affects cultures (Beckford & Demerath, 2007 ), it itself is also affected by culture, as religion is an essential layer of culture. For example, the growth of individualism in the latter half of the 20th century has been coincident with the decline in the authority of Judeo-Christian institutions and the emergence of “parachurches” and more personal forms of prayer (Hoover & Lundby, 1997 ). However, this decline in the authority of the religious institutions in modernized society has not reduced the important role of religion and spirituality as one of the main sources of calm when facing painful experiences such as death, suffering, and loss.

When cultural specifications, such as individualism and collectivism, have been attributed to religion, the proposed definitions and functions of religion overlap with definitions of culture. For example, researchers often combine religious identification (Jewish, Christian, Muslim, etc.) with cultural dimensions (Hofstede, 1991 ) like individualism/collectivism to understand and compare cultural differences. Such combinations for comparison and analytical purposes demonstrate how religion and religious identification in particular are often relegated to a micro-level variable, when in fact the true relationship between an individual’s religion and culture is inseparable.

Religion as Part of Culture in Communication Studies

Religion as a part of culture has been linked to numerous communication traits and behaviors. Specifically, religion has been linked with media use and preferences (e.g., Stout & Buddenbaum, 1996 ), health/medical decisions and communication about health-related issues (Croucher & Harris, 2012 ), interpersonal communication (e.g., Croucher, Faulkner, Oommen, & Long, 2012b ), organizational behaviors (e.g., Garner & Wargo, 2009 ), and intercultural communication traits and behaviors (e.g., Croucher, Braziunaite, & Oommen, 2012a ). In media and religion scholarship, researchers have shown how religion as a cultural variable has powerful effects on media use, preferences, and gratifications. The research linking media and religion is vast (Stout & Buddenbaum, 1996 ). This body of research has shown how “religious worldviews are created and sustained in ongoing social processes in which information is shared” (Stout & Buddenbaum, 1996 , pp. 7–8). For example, religious Christians are more likely to read newspapers, while religious individuals are less likely to have a favorable opinion of the internet (Croucher & Harris, 2012 ), and religious individuals (who typically attend religious services and are thus integrated into a religious community) are more likely to read media produced by the religious community (Davie, 2008 ).

Research into health/medical decisions and communication about health-related issues is also robust. Research shows how religion, specifically religiosity, promotes healthier living and better decision-making regarding health and wellbeing (Harris & Worley, 2012 ). For example, a religious (or spiritual) approach to cancer treatment can be more effective than a secular approach (Croucher & Harris, 2012 ), religious attendance promotes healthier living, and people with HIV/AIDS often turn to religion for comfort as well. These studies suggest the significance of religion in health communication and in our health.

Research specifically examining the links between religion and interpersonal communication is not as vast as the research into media, health, and religion. However, this slowly growing body of research has explored areas such as rituals, self-disclosure (Croucher et al., 2012b ), and family dynamics (Davie, 2008 ), to name a few.

The role of religion in organizations is well studied. Overall, researchers have shown how religious identification and religiosity influence an individual’s organizational behavior. For example, research has shown that an individual’s religious identification affects levels of organizational dissent (Croucher et al., 2012a ). Garner and Wargo ( 2009 ) further showed that organizational dissent functions differently in churches than in nonreligious organizations. Kennedy and Lawton ( 1998 ) explored the relationships between religious beliefs and perceptions about business/corporate ethics and found that individuals with stronger religious beliefs have stricter ethical beliefs.

Researchers are increasingly looking at the relationships between religion and intercultural communication. Researchers have explored how religion affects numerous communication traits and behaviors and have shown how religious communities perceive and enact religious beliefs. Antony ( 2010 ), for example, analyzed the bindi in India and how the interplay between religion and culture affects people’s acceptance of it. Karniel and Lavie-Dinur ( 2011 ) showed how religion and culture influence how Palestinian Arabs are represented on Israeli television. Collectively, the intercultural work examining religion demonstrates the increasing importance of the intersection between religion and culture in communication studies.

Collectively, communication studies discourse about religion has focused on how religion is an integral part of an individual’s culture. Croucher et al. ( 2016 ), in a content analysis of communication journal coverage of religion and spirituality from 2002 to 2012 , argued that the discourse largely focuses on religion as a cultural variable by identifying religious groups as variables for comparative analysis, exploring “religious” or “spiritual” as adjectives to describe entities (religious organizations), and analyzing the relationships between religious groups in different contexts. Croucher and Harris ( 2012 ) asserted that the discourse about religion, culture, and communication is still in its infancy, though it continues to grow at a steady pace.

Future Lines of Inquiry

Research into the links among religion, culture, and communication has shown the vast complexities of these terms. With this in mind, there are various directions for future research/exploration that researchers could take to expand and benefit our practical understanding of these concepts and how they relate to one another. Work should continue to define these terms with a particular emphasis on mediation, closely consider these terms in a global context, focus on how intergroup dynamics influence this relationship, and expand research into non-Christian religious cultures.

Additional definitional work still needs to be done to clarify exactly what is meant by “religion,” “culture,” and “communication.” Our understanding of these terms and relationships can be further enhanced by analyzing how forms of mass communication mediate each other. Martin-Barbero ( 1993 ) asserted that there should be a shift from media to mediations as multiple opposing forces meet in communication. He defined mediation as “the articulations between communication practices and social movements and the articulation of different tempos of development with the plurality of cultural matrices” (p. 187). Religions have relied on mediations through various media to communicate their messages (oral stories, print media, radio, television, internet, etc.). These media share religious messages, shape the messages and religious communities, and are constantly changing. What we find is that, as media sophistication develops, a culture’s understandings of mediated messages changes (Martin-Barbero, 1993 ). Thus, the very meanings of religion, culture, and communication are transitioning as societies morph into more digitally mediated societies. Research should continue to explore the effects of digital mediation on our conceptualizations of religion, culture, and communication.

Closely linked to mediation is the need to continue extending our focus on the influence of globalization on religion, culture, and communication. It is essential to study the relationships among culture, religion, and communication in the context of globalization. In addition to trading goods and services, people are increasingly sharing ideas, values, and beliefs in the modern world. Thus, globalization not only leads to technological and socioeconomic changes, but also shapes individuals’ ways of communicating and their perceptions and beliefs about religion and culture. While religion represents an old way of life, globalization challenges traditional meaning systems and is often perceived as a threat to religion. For instance, Marx and Weber both asserted that modernization was incompatible with tradition. But, in contrast, globalization could facilitate religious freedom by spreading the idea of freedom worldwide. Thus, future work needs to consider the influence of globalization to fully grasp the interrelationships among religion, culture, and communication in the world.

A review of the present definitions of religion in communication research reveals that communication scholars approach religion as a holistic, total, and unique institution or notion, studied from the viewpoint of different communication fields such as health, intercultural, interpersonal, organizational communication, and so on. However, this approach to communication undermines the function of a religion as a culture and also does not consider the possible differences between religious cultures. For example, religious cultures differ in their levels of individualism and collectivism. There are also differences in how religious cultures interact to compete for more followers and territory (Klock, Novoa, & Mogaddam, 2010 ). Thus, localization is one area of further research for religion communication studies. This line of study best fits in the domain of intergroup communication. Such an approach will provide researchers with the opportunity to think about the roles that interreligious communication can play in areas such as peacemaking processes (Klock et al., 2010 ).

Academic discourse about religion has focused largely on Christian denominations. In a content analysis of communication journal discourse on religion and spirituality, Croucher et al. ( 2016 ) found that the terms “Christian” or “Christianity” appeared in 9.56% of all articles, and combined with other Christian denominations (Catholicism, Evangelism, Baptist, Protestantism, and Mormonism, for example), appeared in 18.41% of all articles. Other religious cultures (denominations) made up a relatively small part of the overall academic discourse: Islam appeared in 6.8%, Judaism in 4.27%, and Hinduism in only 0.96%. Despite the presence of various faiths in the data, the dominance of Christianity and its various denominations is incontestable. Having religions unevenly represented in the academic discourse is problematic. This highly unbalanced representation presents a biased picture of religious practices. It also represents one faith as being the dominant faith and others as being minority religions in all contexts.

Ultimately, the present overview, with its focus on religion, culture, and communication points to the undeniable connections among these concepts. Religion and culture are essential elements of humanity, and it is through communication, that these elements of humanity are mediated. Whether exploring these terms in health, interpersonal, intercultural, intergroup, mass, or other communication contexts, it is evident that understanding the intersection(s) among religion, culture, and communication offers vast opportunities for researchers and practitioners.

Further Reading

The references to this article provide various examples of scholarship on religion, culture, and communication. The following list includes some critical pieces of literature that one should consider reading if interested in studying the relationships among religion, culture, and communication.

• Allport, G. W. (1950). Individual and his religion: A psychological interpretation . New York: Macmillan.
• Campbell, H. A. (2010). When religion meets new media . New York: Routledge.
• Cheong, P. H. , Fischer-Nielson, P. , Gelfgren, S. , & Ess, C. (Eds.). (2012). Digital religion, social media and culture: Perspectives, practices and futures . New York: Peter Lang.
• Cohen, A. B. , & Hill, P. C. (2007). Religion as culture: Religious individualism and collectivism among American Catholics, Jews, and Protestants . Journal of Personality , 75 , 709–742.
• Coomaraswamy, A. K. (2015). Hinduism and buddhism . New Delhi: Munshiram Monoharlal Publishers.
• Coomaraswamy, A. K. (2015). A new approach to the Vedas: Essays in translation and exegesis . Philadelphia: Coronet Books.
• Harris, T. M. , Parrott, R. , & Dorgan, K. A. (2004). Talking about human genetics within religious frameworks . Health Communication , 16 , 105–116.
• Hitchens, C. (2007). God is not great . New York: Hachette.
• Hoover, S. M. (2006). Religion in the media age (media, religion and culture) . New York: Routledge.
• Lundby, K. , & Hoover, S. M. (1997). Summary remarks: Mediated religion. In S. M. Hoover & K. Lundby (Eds.), Rethinking media, religion, and culture (pp. 298–309). Thousand Oaks, CA: SAGE.
• Mahan, J. H. (2014). Media, religion and culture: An introduction . New York: Routledge.
• Parrott, R. (2004). “Collective amnesia”: The absence of religious faith and spirituality in health communication research and practice . Journal of Health Communication , 16 , 1–5.
• Russell, B. (1957). Why I am not a Christian . New York: Touchstone.
• Sarwar, G. (2001). Islam: Beliefs and teachings (5th ed.). Tigard, OR: Muslim Educational Trust.
• Stout, D. A. (2011). Media and religion: Foundations of an emerging field . New York: Routledge.
• Antony, M. G. (2010). On the spot: Seeking acceptance and expressing resistance through the Bindi . Journal of International and Intercultural Communication , 3 , 346–368.
• Beckford, J. A. , & Demerath, N. J. (Eds.). (2007). The SAGE handbook of the sociology of religion . Thousand Oaks, CA: SAGE.
• Burrell, D. B. (2013). The triumph of mercy: Philosophy and scripture in Mulla Sadra—By Mohammed Rustom . Modern Theology , 29 , 413–416.
• Clark, A. S. , & Hoover, S. M. (1997). At the intersection of media, culture, and religion. In S. M. Hoover , & K. Lundby (Eds.), Rethinking media, religion, and culture (pp. 15–36). Thousand Oaks, CA: SAGE.
• Croucher, S. M. , Braziunaite, R. , & Oommen, D. (2012a). The effects of religiousness and religious identification on organizational dissent. In S. M. Croucher , & T. M. Harris (Eds.), Religion and communication: An anthology of extensions in theory, research, and method (pp. 69–79). New York: Peter Lang.
• Croucher, S. M. , Faulkner , Oommen, D. , & Long, B. (2012b). Demographic and religious differences in the dimensions of self-disclosure among Hindus and Muslims in India . Journal of Intercultural Communication Research , 39 , 29–48.
• Croucher, S. M. , & Harris, T. M. (Eds.). (2012). Religion and communication: An anthology of extensions in theory, research, & method . New York: Peter Lang.
• Croucher, S. M. , Sommier, M. , Kuchma, A. , & Melnychenko, V. (2016). A content analysis of the discourses of “religion” and “spirituality” in communication journals: 2002–2012. Journal of Communication and Religion , 38 , 42–79.
• Davie, G. (2008). The sociology of religion . Los Angeles: SAGE.
• De Juan, A. , Pierskalla, J. H. , & Vüllers, J. (2015). The pacifying effects of local religious institutions: An analysis of communal violence in Indonesia . Political Research Quarterly , 68 , 211–224.
• Durkheim, E. (1976). The elementary forms of religious life . London: Harper Collins.
• Garner, J. T. , & Wargo, M. (2009). Feedback from the pew: A dual-perspective exploration of organizational dissent in churches. Journal of Communication & Religion , 32 , 375–400.
• Geertz, C. (1973). The interpretation of cultures: Selected essays by Clifford Geertz . New York: Basic Books.
• Hall, E. T. (1989). Beyond culture . New York: Anchor Books.
• Harris, T. M. , & Worley, T. R. (2012). Deconstructing lay epistemologies of religion within health communication research. In S. M. Croucher , & T. M. Harris (Eds.), Religion & communication: An anthology of extensions in theory, research, and method (pp. 119–136). New York: Peter Lang.
• Hofstede, G. (1991). Cultures and organizations: Software of the mind . London: McGraw-Hill.
• Holiday, A. (1999). Small culture . Applied Linguistics , 20 , 237–264.
• Hoover, S. M. , & Lundby, K. (1997). Introduction. In S. M. Hoover & K. Lundby (Eds.), Rethinking media, religion, and culture (pp. 3–14). Thousand Oaks, CA: SAGE.
• Karniel, Y. , & Lavie-Dinur, A. (2011). Entertainment and stereotype: Representation of the Palestinian Arab citizens of Israel in reality shows on Israeli television . Journal of Intercultural Communication Research , 40 , 65–88.
• Kennedy, E. J. , & Lawton, L. (1998). Religiousness and business ethics. Journal of Business Ethics , 17 , 175–180.
• Klock, J. , Novoa, C. , & Mogaddam, F. M. (2010). Communication across religions. In H. Giles , S. Reid , & J. Harwood (Eds.), The dynamics of intergroup communication (pp. 77–88). New York: Peter Lang
• Kluckhohn, C. (1949). Mirror for man: The relation of anthropology to modern life . Tucson: University of Arizona Press.
• Kohl, C. T. (2007). Buddhism and quantum physics . Contemporary Buddhism , 8 , 69–82.
• Mapped: These are the world’s most religious countries . (April 13, 2015). Telegraph Online .
• Martin-Barbero, J. (1993). Communication, culture and hegemony: From the media to the mediations . London: SAGE.
• Marx, K. , & Engels, F. (1975). Collected works . London: Lawrence and Wishart.
• Nietzsche, F. (1996). Human, all too human: A book for free spirits . R. J. Hollingdale (Trans.). Cambridge, U.K.: Cambridge University Press.
• Piller, I. (2011). Intercultural communication: A critical introduction . Edinburgh: Edinburgh University Press.
• Philipsen, G. (2002). Cultural communication. In W. B. Gudykunst (Ed.), Cross-cultural and intercultural communication (pp. 35–51). Thousand Oaks, CA: SAGE.
• Simmel, G. (1950). The sociology of Georg Simmel . K. Wolff (Trans.). Glencoe, IL: Free Press.
• Stout, D. A. , & Buddenbaum, J. M. (Eds.). (1996). Religion and mass media: Audiences and adaptations . Thousand Oaks, CA: SAGE.
• Weber, M. (1963). The sociology of religion . London: Methuen.
• Wimal, D. (2007). Nagarjuna and modern communication theory. China Media Research , 3 , 34–41.
• Applegate, J. , & Sypher, H. (1988). A constructivist theory of communication and culture. In Y. Y. Kim & W. B. Gudykunst (Eds.), Theories of intercultural communication (pp. 41-65). Newbury Park, CA: SAGE.

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Religious Studies: the Book of Job Essay

Introduction, works cited.

The book of Job portrays that Satan has supernatural powers to make people suffer. Satan wanted to attack Job in order to tempt his faith so he asked for permission from God who restrained his powers as shown in chapter one. Job was considered God’s servant because he was blameless, upright and never did evil in the sight of the Lord. His three friends Eliphaz, Bildad and Zaphor could not understand why worst calamities befell the best man on earth. They were so cruel to him and condemned him. They argued that God was punishing Job and that he deserved all that happened to him. He even became a subject of mockery to his wife who asked him to denounce his faith in God. The events in this book are similar to a courtroom drama with long speeches between Job and his friends. In most chapters Job listened to his friends’ arguments regarding punishment and suffering but deep in his soul he knew they were wrong.

The argument originated from the belief held by Job’s three friends that God is always fair and loves his people, and that suffering is meant for bad people while prosperity is for the righteous. They believed that a just God would protect his servant from suffering so they were convinced that Job must have sinned against God and was being punished for it. Further series of speeches created emotional intensity. In chapters 4-14 his friends had hopes of winning him to their argument. In chapters 15-21, their speeches grew stronger and more threatening in the second cycle. Towards the end, from chapter 22, they concluded by accusing him which made him feel worse. As a result of their condemnation and arguments, God dismissed them all.

Job was on trial and God himself allowed the devil to do so because he was so sure Job truly believed in him. As opposed to what Satan thought, Job was a true Servant, therefore, the argument that he never deserved what happened to him is true. Others may even call it ultimate suffering of an innocent man. At some point in his life, he asked himself question like “What did I do to deserve this suffering.” He also had some debate within himself where part of him wanted to give up while the other part encouraged him to hold on. The readers may know that Job truly deserved a better life because chapter one answered the main question asked by Job.

However his friends were not aware that he had done nothing to deserve such extreme suffering. Though he believed God would finally show up and help him, he agreed with his friends’ argument and shifted positions therefore contradicting his faith. It is hard to believe in the unseen and so Job could easily agree to his friends’ argument because his God was nowhere to save him. However, even through all the trials and temptations, Job encouraged himself in the Lord.

His friends did not believe that anybody can fall and rise again from the ashes to make a new beginning. In verse eight of chapter four, Eliphaz states that job sowed wickedness and iniquity therefore he was reaping what he sowed. In chapter five, he appealed to Job to seek divine intervention and run to God for help. In his own argument he believed that God was correcting Job and that the only way Job would get out of his situation was to return back to God. Job constantly refused to curse his God, he instead asked for a quick death in his speech because he felt like there was no more strength to hold on. His argument was that it was better to die earlier than to suffer for a long time; after all he would die still believing. His speech shows expression of suffering and emptiness.

Bildad appealed to a common truth about God that He does not reject a blameless man. Although God also helped Job fight the forces of his friend’s arguments, some of the statements made by Job’s friend were true. They asked him to repent his sins to God so that he can be restored. Job believed in a Loving God but knew he was right and blameless. Falsely cheerful advice doesn’t help a suffering person; this was Job’s reply to Bildad. He knew he was innocent before God hence he never hid his despair and anguish. He even swore his innocence in chapter 31 in response to Bildad’s accusations.

Unlike other friends, Zophar made direct accusations against his friend Job who agreed with him in chapter 12 that God punishes sins and rewards the righteous. In most of his speeches, job was in agreement with the general belief that evil people are entitled to suffering here on earth. He however argued that it doesn’t happen in all circumstances. He cited names of individuals who lived a prosperous life despite their wicked behaviors. In verse 34 of chapter 21, he was well persuaded by these facts until he concluded that his friends were speaking “nonsense”. He maintained his stand and protested against such arguments however convincing they were. He only wanted to listen from God, the reason why he asked for “a day in court,” a chance to face God individually and get the right explanation to what was happening to him.

God was not totally silent as believed by Job’s friends. In chapter 33 Elihu constantly reminded Job of the Good work God did to him in the past. God also had a position in this argument which is why at the beginning of this book his conversation with Satan is provided. He believed that Job would never deny him and that he was pure and blameless before him. Satan strongly disagreed hence God allowed him to tempt Job. He finally made his appearance and spoke with anger to Eliphaz about his wrath against Job’s three friends. The significance of this to Christians today is that we should learn from job’s story. It is not our duty to try and find out reasons why people suffer but we should leave it to God.

In his speech, God did not condemn Job’s unbalanced moods. He instead condemned his friends for their pious words against his servant Job. Job felt the same way we feel whenever we undergo tribulations. We always feel that we are the object of God’s anger. In his case, job was held up before Satan by God as a blameless man.

As for the position taken by God in the argument with Satan, it showed that he is a true God who knows us. This was not just about job’s suffering but God’s challenge against Satan. He knows the heart of every man which is why we should never be afraid of temptations. He can never take us through something we cannot handle. He has all the powers over Satan but still allowed him to impose suffering to his servant whom he praised so much because he wanted to be glorified in the end. Job’s three friends did not understand this fact.

When God restored all that Job had lost, he worshiped the Lord without even mentioning his wealth to God. According to him, God was the centre of everything. He was happy that God finally answered him and for the first time in verse 6 of chapter 42, he abhorred himself and repented in dust and ashes showing that he was broken before God and humbled himself despite all that he went through.

At times we find ourselves in a situation such as Job’s. We may be in a situation where healing doesn’t come, life falls apart and dreams are undone. Just as it was with Job, nothing makes sense in such moments and God seems silent and distant. During such times of great crisis we are always on trial. We should always know that God allows Satan to tempt us so that we can come out victorious. Therefore we should never ask why bad things happen to good people. The debate may be between ourselves or the people around us but once we know the one we believe in and we are persuaded, nothing should separate us from the love of God.

Holy Bible: The New King James Version . Nashville: T. Nelson, 1982. Internet resource.

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Guest Essay

What I Learned About Death From 7 Religious Scholars, 1 Atheist and My Father

By George Yancy

Dr. Yancy is a professor of philosophy at Emory University and the author and editor of many books on race, society and religious faith.

Just a few days before my father died in 2014, I asked him a question some might find insensitive or inappropriate:

“So, what are your thoughts now about dying?”

We were in the hospital. My father had not spoken much at all that day. He was under the influence of painkillers and had begun the active stage of dying.

He mustered all of his energy to give me his answer. “It’s too complex,” he said.

They were his final spoken words to me before he died. I had anticipated something more pensive, something more drawn-out. But they were consistent with our mutual grappling with the meaning of death. Until the very end, he spoke with honesty, courage and wisdom.

I have known many who have taken the mystery out of death through a kind of sociological matter-of-factness: “We all will die at some point. Tell me something I don’t know.” I suspect that many of these same people have also taken the mystery out of being alive, out of the fact that we exist: “But of course I exist; I’m right here, aren’t I?”

Confronting the reality of death and trying to understand its uncanny nature is part of what I do as a philosopher and as a human being. My father, while not a professional philosopher, loved wisdom and had the gift of gab. Our many conversations over the years touched on the existence of God, the meaning of love and, yes, the fact of death.

In retrospect, my father and I refused to allow death to have the final word without first, metaphorically, staring it in the face. We were both rebelling against the ways in which so many hide from facing the fact that consciousness, as we know it, will stop — poof!

We know the fact of death is inescapable, and it has been especially so for the nearly two-year pandemic. As we begin another year, I am astonished again and again to realize that more than 800,000 irreplaceable people have died from Covid-19 in the United States; worldwide, the number is over five million. When we hear about those numbers, it is important that we become attuned to actual deaths, the cessation of millions of consciousnesses, stopped just like that. This is not just about how people have died but also that they have died.

My father and I, like the philosopher Soren Kierkegaard, came to view death as “by no means something in general.” We understood that death is about me, him and you. But what we in fact were learning about was dying, not death. Dying is a process; we get to count the days, but for me to die, there is no conscious self who recognizes that I’m gone or that I was even here. So, yes, death, as my father put it, is too complex.

It was in February of 2020 that I wrote the introduction to a series of interviews that I would subsequently conduct for The Times’s philosophy series The Stone, called Conversations on Death , with religious scholars from a variety of faiths. While my initial aim had little to do with grappling with the deaths caused by Covid-19 (like most, I had no idea just how devastating the disease would be), it soon became hard to ignore. As the interviews appeared, I heard from readers who said that reading them helped them cope with their losses during the pandemic. I would like to think that it was partly the probing of the meaning of death, the refusal to look away, that was helpful. What had begun as a philosophical inquiry became a balm for some.

While each scholar articulated a different interpretation of what happens after we die, it was not long before our conversations on death turned to matters of life, on the importance of what we do on this side of the grave. Death is loss, each scholar seemed to say, but it also illuminates and transforms life and serves as a guide for the living.

The Buddhist scholar Dadul Namgyal stressed the importance of letting go of habits of self-obsession and attitudes of self-importance . Moulie Vidas, a scholar of Judaism, placed more emphasis on Judaism’s intellectual and spiritual energy . Karen Teel, a Roman Catholic, highlighted her interest in working toward making our world more just . The Jainism scholar Pankaj Jain underscored that it is on this side of the veil of death that one attempts to completely purify the soul through absolute nonviolence .

Brook Ziporyn, a scholar of Taoism, stressed the importance of embracing this life as constant change, being able to let go , of allowing, as he says, every new situation to “deliver to us its own new form as a new good.” Leor Halevi, a historian of Islam, told me that an imam would stress the importance of paying debts, giving to charity and prayer .

And Jacob Kehinde Olupona, a scholar of the Yoruba religion, explained that “humans are enjoined to do well in life so that when death eventually comes, one can be remembered for one’s good deeds .” The atheist philosopher Todd May placed importance on seeking to live our lives along two paths simultaneously — both looking forward and living fully in the present .

The sheer variety of these insights raised the possibility that there are no absolute answers — the questions are “too complex” — and that life, as William Shakespeare’s Macbeth says, is “a tale told by an idiot, full of sound and fury, signifying nothing.” Yet there is so much to learn, paradoxically, about what is unknowable.

Perhaps we should think of death in terms of the parable of the blind men and the elephant. Just as the blind men who come to know the elephant by touching only certain parts of it, our views of death, religious or not, are limited, marked by context, culture, explicit and implicit metaphysical sensibilities, values and vocabularies. The elephant evades full description. But with death, there doesn’t seem to be anything to touch. There is just the fact that we die.

Yet as human beings, we yearn to make sense of that about which we may not be able to capture in full. In this case, perhaps each religious worldview touches something or is touched by something beyond the grave, something that is beyond our descriptive limits.

Perhaps, for me, it is just too hard to let go, and so I refuse to accept that there is nothing after death. This attachment, which can function as a form of refusal, is familiar to all of us. The recent death of my dear friend bell hooks painfully demonstrates this. Why would I want to let go of our wonderful and caring relationship and our stimulating and witty conversations? I’m reminded, though, that my father’s last words regarding the meaning of death being too complex leave me facing a beautiful question mark.

My father was also a lover of Kahlil Gibran’s “The Prophet.” He would quote sections from it verbatim. I wasn’t there when my father stopped breathing, but I wish that I could have spoken these lines by Gibran as he left us: “And what is it to cease breathing, but to free the breath from its restless tides, that it may rise and expand and seek God unencumbered?”

In this past year of profound loss and grief, it is hard to find comfort. No matter how many philosophers or theologians seek the answers, the meaning of death remains a mystery. And yet silence in the face of this mystery is not an option for me, as it wasn’t for my father, perhaps because we know that, while we may find solace in our rituals, it is also in the seeking that we must persist.

The interviews from the series discussed in this essay can be read here .

George Yancy is a professor of philosophy at Emory University and is the author, most recently, of “ Across Black Spaces : Essays and Interviews From an American Philosopher.” He has written and edited many books on race, Africana philosophy, religious faith and other topics.

The Times is committed to publishing a diversity of letters to the editor. We’d like to hear what you think about this or any of our articles. Here are some tips . And here’s our email: [email protected] .

Follow The New York Times Opinion section on Facebook , Twitter (@NYTopinion) and Instagram .

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100 religious argumentative essay topics to write about [updated], dr. wilson mn.

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Includes Religious Argumentative Essay Topics , Good bible argumentative essay topics, Great argumentative essay about Christianity, Title for religion essay, Top Christian essay topics for youth, Good Christian topics to write about, Unique biblical essay topics, and Good topics related to faith.

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Religious Argumentative Essay Topics

• Between Islam and Hinduism, which one has stricter beliefs?
• Mohammed and Buddha who had better teaching?
• Does Islam have more supporters and power than Hinduism?
• Is the atheist group likely to end in the future?
• Is polygamous in Islam a good thing?
• Christians and Islam, which of these two groups have better moral habits?
• Should catholic priests be allowed to marry?
• What is the right age to become a pastor?
• Faith is a personal thing, so theological matters don’t need to be debated.
• Why the writings of Josephus are a fake.
• When sharia law becomes dangerous: why change is needed.
• Should the freedom of worship be introduced to every part of the world?
• Between the Bible and Quran which of these two religious books are mostly read?
• Do Christians follow the instruction in the Bible?
• Is behavior important in determining someone’s religious faith?

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Good Bible Argumentative Essay Topics

• Who is better, someone who prays often or someone who does good deeds?
• Is the Bible the most important tool in a Christian’s life?
• Is it proper for people to change their religion each time they want?
• Should schools have religious subjects in their curriculum?
• Should praying in public in our schools be reintroduced?
• Is there a link between increased moral decay in our schools and the removal of religious activity?
• Do priests play any role in promoting good moral standards in society?
• According to religious books is abortion a crime?
• Why women should be allowed to choose to wear the burqa in countries where Islam is a minority.
• The Christian missionaries paved the way for the destruction of native tribes.
• Why Buddhism is a religion and not a philosophy as generally supposed.
• The Vatican should change its position towards homosexuality.

Unique Biblical Essay Topics

• Jesus Christ was based on earlier demi-gods like Mithras and Dionysus.
• The Gnostic texts show that Jesus was married to Mary Magdalene.
• Why there’s good reason to believe that there is a code in the Torah.
• Why it is vital to not confuse Islam with extremism.
• The rights of Muslim women need to be changed.
• Why religion and politics should never mix.
• Why the Dead Sea Scrolls change our accepted views of Jesus and Christianity.
• A Jewish perspective on why Jesus was not the messiah
• If you were to seek counseling sessions would you go to a Priest, Imam, or Monk?
• How do Christians take abortion, and it is right to carry out an abortion?
• Can faith in God improve one’s emotional and mental wellness? (Religious Argumentative Essay Topics)
• Does religion have a role to play in extreme groups and terrorists?
• Is religion in modern society fulfilling its intended role?
• According to Christian standards is gay marriage acceptable?
• Is there any fulfillment in knowing there is life after death?
• Does being associated with certain religions make you a content human being?
• Is praying in faith a safer substitute for conventional medicines?
• Are all calamities associated with the sinful nature of man?

Great Argumentative Essay About Christianity

• Are there any challenges faced by interfaith families?
• Do parents’ religious faith affect their children in any way?
• Are there any religious practices that have been passed over time?
• Should the church be involved in state matters?
• Is cloning religiously correct?
• In Christianity is the slave trade acceptable?
• Is it proper to marry a person of different religious background?
• Should religion set guidelines on whom to marry?
• Should the church officiate same-sex marriages? Why?
• Currently, is the church playing its golden rule of upholding morality? Christianity Argumentative Topics
• Which is more important faith or works?

Includes Religious Argumentative Essay Topics , Good bible argumentative essay topics, Great argumentative essay about Christianity, Title for religion essay, Top Christian essay topics for youth, Good Christian topics to write about, Unique biblical essay topics, and Good topics related to faith

Good Christian Topics To Write About

• Which is the 7th day, Saturday or Sunday?
• Who was worse, Cain or Judas?
• Can persecution of Christians lead to the extinction of Christianity?
• Is it possible to distinguish between a false and true prophet of God?
• Should all churches unite and become one?
• Between Moses and Abraham, who is the most influential?
• Should teenagers be allowed to have a church wedding?
• Is there life after earth? ((Religious Argumentative Essay Topics)
• Is it okay to cohabit before you do a church wedding?
• Can the Bible be referred to as the most popular book in the world?
• What makes people change to another religion?
• What is the right age for someone to marry?
• Is material wealth important to a Christian?
• How often should a Christian pray?

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Title For Religion Essay

• Do angels exist in the current world?
• Is going to church important?
• Is sex before a wedding day right or wrong?
• Have the 10 commandments been altered?
• At what age should one be ordained as a pastor?
• Is possible to be a true Christian and never pray?
• What does it mean to have an idol in a Christian life? Argumentative Essay Topics About Religion
• Are the religious movements impacting society?
• The impact of the story of Jesus on Christian life.
• The Origin of Buddhism
• The importance of the book of Genesis.
• Is there is common ground between religion and science
• Who has impacted the world more, Islam or Christianity
• Are some of the current Christian religious practices adopted from ancient pagan religion
• What is the origin of Christmas? Was it Biblical?
• Life after death, is it assured to everyone?
• Is the belief in purgatory Biblical?
• How often should a person forgive?
• Is Jesus the only way to heaven?

Top Christian Essay Topics For Youth

• We are all descendants of Adam and Noah?
• Jacob was better than Esau?
• Is Jerusalem the most religious city in the world?
• Are there any similarities between Christianity and Islam?
• How important are the mosques to Islam?
• Participation of the religious group in maintaining international peace
• The relevance of religion in education.
• Is prayer and fasting important to believer?
• Is it possible to have one religion in the world?
• Will the world end in destruction?
• Between Rachel and Leah who was the better wife to Jacob?

Here are additional  60+ Top And Best Argumentative Essay Topics For Different Contexts

Good Topics Related To Faith

• Does science have any role in Christianity?
• What is a generation in the Bible?
• Is it okay to eat any type of food?
• Should religion predict the mode of dressing for its followers?
• Is it justified to alter the Bible in any way?
• Should a Christian drink alcohol?

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Religion Research Paper

This sample religion research paper features: 6700 words (approx. 22 pages), an outline, and a bibliography with 36 sources. Browse other research paper examples for more inspiration. If you need a thorough research paper written according to all the academic standards, you can always turn to our experienced writers for help. This is how your paper can get an A! Feel free to contact our writing service for professional assistance. We offer high-quality assignments for reasonable rates.

Introduction

Development of religion and belief, early explanations for religion and belief, eastern and western traditions, christianity, religious objects, symbols, and rituals, religion, manuscripts, and teachings, future directions.

• Bibliography

Religion and belief are of great importance for anthropological research on the development of humankind and its history, as they represent the human reaction to an extrahuman, holy, transcendent, or divine object. Almost no other terms of the mental and intellectual human life seem to have such a big and colorful variety as “belief ” or “religion.”

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At first, a look into the past: The term religion has its etymologic and historical roots in the ancient Roman world. A different context can be found for the terms personal belief or universal faith; they have their semantic origin in the Greek word pístis, which Saint Paul used in his letters, or in the Latin fides. Whereas religion gives the framework, belief fills this framework with individual religious activities. Faith means the universal religious activity of a group of people of the same religion. The Latin noun religio stems from the verb re-legere, which has the meaning “to do something diligently, to do something again, to re-read something,” according to Marcus T. Cicero (106–43 BCE). The prefix re- could even be translated as “to do something diligently again and again.” The careful execution of rituals was prescribed by rules, which were only valid through their exact observance. Therefore in the ancient Roman culture, the Latin noun religio expresses the right observance of cults and, as a consequence, the respect for the gods. The verb re-legere is the opposite of the verb neg-legere (to neglect).

The derivation of the noun religio from religare (to connect, to reconnect) is in general problematic, because this reconnection can be seen in a feeling of an inner attachment to something transcendent, which was not common to classical beliefs. In its character, religio is in Roman antiquity rather a virtue than a kind of feeling. Central in the diligent performance of rituals was a kind of “pious awe,” which was not so intensive that the acting person in religious affairs was moved inside. This is one of the reasons why ancient Roman religio is basically incomprehensible to us. Nowadays, the adjective religiosus means “pious.” In a later development, homo religiosus means “member of an order,” a person who lives according to the three evangelical counsels: poverty, chastity, and obedience. This person wants to be, in his religious life, a good example to others. It was this meaning of the word pious (religiosus) that brought the noun religion into the Christian-shaped, Western culture, and less the Latin noun religio, in the ancient Roman sense.

To exhaust the full meaning of religion or belief, it is not sufficient to speak only of devoutness or “expression of devoutness.” Religion and belief also cover the sentence fides quaerens intellectum (faith or belief that searches for insight). Therefore, it has also to do with rationality and the search for reasonable causes. Saint Augustine (354–430 CE), as an exponent of Christian antiquity, and Saint Thomas Aquinas (ca. 1224/5–1274 CE), as a philosopher of high scholasticism, shaped the concept of religio as identical with Christianity. Other, non-Christian religions or beliefs could only be classified as lex, secta, or fides.

The meaning of the term lex is universal, according to our expression “denomination” or “total structure of life.” There is also a lex Christianorum, which means “doctrine and law of the Christian faith.” By no means is the forming of the concepts “religion” and “belief ” steady or logical. Within the historical development, beginning with classical antiquity up to the advent of Protestantism in the 16th century, it is not possible to find a strictly continuous development to the modern term religion . So, religio cannot be translated by or equated with religion or belief in today’s meaning.

If the Christian context of the word religion is left aside, then religion and also belief can be defined as the relationship of a human to a personal or impersonal transcendent, in whatever shape of “the Real”: a divine persona or impersona. The meaning of the Western terms religion or belief , influenced by Christian thoughts, changes in other European and non-European languages from “something that is owed to the transcendence” to “law/doctrine” and “eternal, never-ending structure.”

As a result, the term religion is more objective than the rather subjective term belief . Also, the concepts of belief— characterized as individual, personal belief, or conviction— and faith—characterized as universal belief—can be differentiated. Religion is in general the system of faith that people of the same conviction have in common. Belief is the personal activity, the “personal” faith, within the framework of religion. Belief system is very near to religion, but it emphasizes the personal religious activity more than universal faith.

After this etymological study, the paradigmatic development of the modern terms religion and belief will now be described in order to give a contemporary view on them. A religion that prescribes a belief in a deity of imaginable terms is marked as rational, according to the Lutheran theologian and historian of comparative religion Rudolf Otto. In his classic work, The Idea of the Holy (1917/1925), Otto also asked for the objectivity of religion or belief, and emphasized the “contrast between Rationalism and profounder religion.” One cannot do justice to religion or belief only by rational terms. The two opposite characterizations of religion are, as Otto pointed out, the tremendum, or the “awefulness,” and simultaneously the fascinans, or the “fascinating.” The tremendum shakes people in awe in sight of the mysterious, completely different being, God. This form of fear is by far different than the “natural,” or ordinary fear of a human, and applies more to the general “world-fear.” The tremendum derives from a “numinous dread” that terrifies and fascinates people at the same time.

The Romanian historian of religion Mircea Eliade, who worked at the University of Chicago, addressed Rudolf Otto’s reflections at the beginning of his book The Sacred and the Profane (1957/1959). Eliade focused on the nature of religion or belief, describing the manifestations of religion and the religious in a world that dissociates itself more and more from religious dimensions. But even in a secular world, there is something sacred that is characterized by humans as the opposite of the profane. The process is always the same: the “completely different” is a reality that is not of our world and manifests itself on things that are components of our natural, profane world.

Eliade repeatedly spoke of homo religious, and he wanted to make clear that religion and belief belong to the human nature. Therefore, people live as long as possible in the sacred universe. By the word sacred, the dimension of the religious is described. This dimension surrounds, carries, and holds the human as a religious being. On the other side, a secular person, who is able to live without any religious feeling, has a completely different, secular experience of the universe. She lives in a desacralized world. The religious feeling has to find its way by another, maybe hidden means. The secular person lives totally differently from the homo religious.

Almost 150 years earlier than Eliade, Friedrich D. E. Schleiermacher, a German Lutheran theologian and philosopher, classified religion and belief as a “feeling,” as the French philosopher Jean-Jacques Rousseau did before him. Schleiermacher called religion a “feeling of infinity” in his second speech, “On the Nature of Religion,” of his five speeches appearing in On Religion (1799/1996).

The German philosopher of the Age of Enlightenment, Immanuel Kant, stood in strong contrast to the definition of religion or belief as “feeling.” In his work Religion Within the Boundaries of Mere Reason (1793/1998), Kant proved that there was no way to conclude the certain feature of direct divine influence by a feeling. Hence, according to Kant, religion must be based on reason alone in order to be universal. For Kant, religion had to be a “pure religion of reason.” Although these two characterizations of religion as a “feeling” (Schleiermacher) or as a “pure religion of reason” (Kant) are opposing, these two definitions of religion may be coincident in the fact that religion or belief is something according to human nature. Therefore, around the year 1800, a concept of internal religion developed, which remains effective today.

Statements on religion or belief by the Protestant theologians Ernst Troeltsch (1912/1981) and Paul Tillich (1955, 1961/1988) underlined this fact. In another way, Tillich’s works can be regarded as examples of the effective power of the concept of religion or belief. In a different approach to Immanuel Kant, he distanced himself to consider “feeling” as the basic determination of religion. If religion could be connected to the pure subjectivity of emotion, then it would decline, because religion would loose its seriousness, its truth, and its highest sense. Without a highest content, religion would stay empty. In his essay “Religion as a Function of the Human Mind?” (1955/1988), Tillich defined religion as “something that concerns us immediately,” in the deepest sense of the universe. That which “concerns us immediately” referred to all creative functions of the human mind. However, this did not mean that religion and belief are fictions of the mind, created by human beings.

According to Tillich, the human mind is able to be creative in relation to both itself and to the world. But this creativeness is limited by the relationship to God. Religions and beliefs contain all areas of the human life and of the mind, as they build the substance, the basis, and the depth of the human intellectual life. Therefore religion or belief is not based on a function of the mind at all. Religion is universal; belief is individual. They are consequently the unconditioned components in every situation of human life. Being moved by religion is always related to a religious object. In this context, Tillich emphasized two points: (1) Religion and belief are always related to a content, which cannot be explained in the end; and (2) religion has always a social dimension, too. Nobody is alone in being religiously moved or in feeling any kind of religious emotion. Therefore, the objectivity of religion is founded by its social dimension, according to Tillich. As a consequence, religion and belief are situated in the human being, who is touched by a “revealed unconditioned being,” by a religious object. This can generally be applied to everyone. “Religious reality,” however, goes along with a secret consciousness: tua res agitur, “your situation is concerned.”

Two definitions of the concept of religion can be found in Tillich’s work. Both differ crucially from the traditional one—religion or belief as the human answers to the transcendent. (1) Tillich spoke of an “autonomous religion” that does not know a representational God, nor, consequently, any form of prayer. But in contradiction to that, religion is not impious or lacking a God. It just does not know any kind of ecclesiastical objectification of God. With mysticism, it is different again, because mysticism elevates itself beyond the objectification of God. (2) In his later essay, “Christianity and the Encounter of the World Religions” (1961/1988), Tillich mentioned quasireligions, which are similar to religions and have some features in common with religions. But quasireligions are only related to secular objects and consequently to secular institutions. Tillich differentiates between quasireligions and pseudoreligions. Both pretend intentionally to be similar to religions. The expansion of the concepts of religion or of belief as inward phenomena, which have been developed since the beginning of the 19th century, became clear in Tillich’s considerations.

The two concepts of quasireligions and pseudoreligions must be strictly distinguished from traditional, historical religions. Similar to quasireligions is what Eric Voegelin (1938/1999) and Raymond Aron (1965/1968) spoke of as political religion. An explosive nature is exhibited in the relationship between religion and politics, as it is demonstrated in the concept of political religion, and later on in the concepts of state religion or civil religion. The term political religion has its roots in religio politica, going back to the early 17th century. Since the 1930s, it served to classify the politicaltotalitarian mass movements of this time in a critical attitude toward ideology. This modern “political religion,” however, must be clearly distinguished from the “political religion” of classical antiquity and the later concepts of state religion and civil religion, which tried to institutionalize the relationship between religion and politics, not always in a fruitful way.

Generally speaking, it is possible to identify religion or belief as being situated in a person. Religion or belief must be further defined as a relationship and interchange between a human being and transcendent reality, which is relevant for humans. But the relationship to transcendence is not the only decisive criterion for a religion or a belief. Religions and beliefs are rather connected by a kind of “family resemblance,” as defined by Ludwig Wittgenstein (1953/2001). They are determined by overlapping qualities, including holiness, prayers, and services. Religions and beliefs also show similarities that connect them. These similarities, however, must not necessarily be alike in every religion or belief. Regarding those similarities, the reference to transcendence plays, of course, an important role. John Hick (2005) pointed out that another fundamental “family resemblance” of religions and beliefs, in addition to their reference to the transcendence, is their soteriological content, which describes the ability of a religion or belief to redeem human souls and allow salvation. However different their contents and traditions may be, this soteriological quality is a feature that all religions and beliefs have in common in various manners. Also, the validity of religious traditions was of great importance for Hick.

Religion and belief in the modern ideology can carefully be defined as generic terms, or concepts, which slowly have grown in importance in our modern age. These concepts are very different from the ancient meaning of the word religio, which first described all imaginations, attitudes, and actions of a person concerning the ultimate reality. Humans accept the ultimate reality as powers or a power, spirits or demons, gods or God, the “Sacred” or the “Absolute,” or just “Transcendence.” In ancient times, religio was not used as a collective name for each belief or as a universal term, in which various beliefs were summed up. The term religio, representing the past view on religion or belief, was used in a very narrow sense from antiquity up to the 16th century. At first, religio referred to the exercising of the rituals prescribed by law, but only later with regard to the Christian denomination. In general, it took a long time before religio and later “religion” had achieved their meaning, which led to the modern understanding of “religion.” Religion is more than the mere name of a personal belief. It expresses that humans are concerned about something beyond them. Also, death obtains a different meaning within a religious worldview. Romano Guardini (1940/1998), the Catholic priest, theologian, and philosopher of religion, considered death as the gate to the other side of human life, which remains secret to those who still live in this world. For religious people, death is no longer the end of life but, instead, is the turning point to a different reality.

Summing up, the terms religion and belief can be characterized by the following three points:

• There are no universal terms for all religions or beliefsystems of humankind in each epoch.
• There is no term that includes all aspects of what ismeant by religion or belief today. Even all these terms together cannot cover every aspect now meant by religion or belief.
• Earlier terms of religio or religion stand in contrast to themodern meaning of religion. They emphasize the external practice of religion, the observance of ritual instructions and regulations, and the obedience to religious laws.

These three points, however, cannot unambiguously classify religions or beliefs and they do not ultimately define them. But they do outline the broad frame of the modern concept of religion and belief.

Since ancient times, as many sources teach, people have had various religious or pseudoreligious systems. In the past, religions and beliefs were the result of natural phenomena, which led people to fear and to require that these natural phenomena be explained. Also, social facts and mechanisms had to be explained through religious patterns. Ancient Egyptian, Greek, and Roman religions show this function of early religions or belief systems. These religions and beliefs were polytheistic (i.e., there were many different gods, who had different things to take care of). In many cases, one god is honored as supreme among the others (e.g., Zeus in ancient Greek religion or Jupiter/Jove in ancient Roman religion). The holy or the deity was often linked with nature. Humans found in nature the powerful influence of God: Therefore trees or fountains or mountains (esp. the peak, like Mount Fuji in Japan) were adored as holy, or as the place where the deity lives. Also in totems, things of everyday life or symbols or even animals, the spirit of a deity is believed to be effective. Therefore, it is forbidden, it is a taboo, to kill an animal in which a deity is believed to be present. These original religious aspects can be found within African religions and beliefs, or within the religions of the Pacific islands.

In the Egyptian and Roman traditions, the emperor was adored as a god and found his place in the Pantheon after his death. Archaeological proofs of these ancient religions and belief systems can be found in the pyramids in Egypt, as well as in the ancient Roman temples around the Mediterranean Sea. From the onset of European culture, politics, religion, and society were interconnected within the ancient state, the Greek pólis or the Roman civitas. So religions and politics were interlinked in ancient European societies. Later on, these three aspects differentiated more and more. Today, politics, religions, and societies are almost separated, but one should be aware that humans are oriented toward religious belief, as civilians within a political state and a civil society. So it is useful to respect religion and belief even within a political point of view.

At the beginning of ancient Greek culture, the explanations for the reasons why the universe came to exist, and why it exists the way it does, were given in the myths of the writers Homer (ca. 8th century BCE) and Hesiod (ca. 8th century BCE). Next, there was a shift from mythos (myths) to lógos (reason). This shift can be found in the quotations and fragments of the pre-Socratic philosophers, who turned their interests toward nature and the reasons for natural phenomena. Thales of Miletus (ca. 624–546 BCE), for example, a philosopher of nature living on the Ionic coast (today’s Turkey), gave a precise forecast for a total eclipse by calculation, but people took him almost for a prophet, and, what is more, he could forecast a rich bearing of olives, so that he lent all the olive presses in his country for a small amount of money, and consequently he was able to borrow them for a very good price. The next step from myths to reason can be found in the philosophy of Plato (ca. 428/427–348/347 BCE), a disciple of Socrates (ca. 469–399 BCE). Plato underlined his arguments in his dialogues with myths, in order to explain them better to his disciples. Among them, there was another important philosopher, the educator of Alexander the Great, Aristotle (384–322 BCE). Aristotle was also very interested in investigating natural phenomena and in explaining the world by reason, not by myths.

The general aim of this early Greek philosophy was to explain the universe by using human reason rather than mythical explanations. As a result, the soul of a human should not be in a disturbed situation, but in a quiet state, which is characterized as eudaimonía (felicity). The early philosophical schools in ancient Greece always had the intention of caring for the soul by giving reasonable explanations for the universe and its existence. Consequently, these early philosophical schools played the role that religions or beliefs play in our own time.

Major Religions and Belief Systems

There are many religious systems, including ancient systems or natural religions, or smaller derivates from the major religions or belief systems. All religions and belief systems aim to provide answers to human questions on the transcendent and to major questions on life and death. People thus find orientation for their lives within these major religions and belief systems.

In general, Eastern traditions differ from Western traditions. Among Eastern traditions, which have more the character of belief systems than religions, there is Hinduism and Buddhism, but also Confucianism in China, which concentrates on the ethical life, and the animistic and polytheistic Shinto in Japan, which honors and prays to the ancestors. These are known as very old religious traditions in the Eastern part of the world.

The Western traditions are better described as religions than as belief systems. The most important are Judaism, Christianity, and Islam. All three of these religions refer in quite different ways to Abraham (ca. 2000 BCE) as an ideal of a pious and religious person.

Also, Zoroastrianism is counted among the major religious traditions or belief systems. It is considered to be the first monotheistic belief system, with Ahura Mazda as the universal God. But it is also a dualistic system; asha/arta is the principle of “truth” and “order” whereas druj, “lie,” is the opposite. Both principles “fight” against each other in the world. Zoroastrianism was founded by the prophet Zoroaster, or Zarathushtra, in the farmland area of today’s Western Iran. The main teachings of Zoroastrianism can be found in the scripture Zend-Avesta.

In Asia, the Hindu traditions are well known; the religion of the Vedas and the Upanishads is grounded in very old scriptures (e.g., the Bhagavad Gita or “Song of God”). The beginning of these traditions is about 4,000 years BCE in India. The Hindu traditions have a polytheistic basis, with Shiva and Vishnu as the central deities, but only one eternal aim: the unification of the individual soul, atman, with the highest spirit, Brahman . After several lives, the soul can enter the Brahman, leaving the system of reincarnation ( samsara ), if the karma, the balance of all individual actions, is good enough. Five elements are considered to be central for Hindu beliefs: (1) dharma (ethics and duties), (2) samsara (cycle of reincarnation), (3) karma (action and resulting reaction), (4) moksha (liberation from the cycle of rebirth), and (5) yogas (paths and practices). Though it is controversially debated among scholars whether the caste system is an important part of Hindu teaching, this social system remains strong even today. There are four castes, called varnas, beginning with the highest cast: (1) Brahmins (teachers and priests); (2) Kshatriyas (warriors, nobles, and kings); (3) Vaishyas (farmers, merchants, and businessmen); and (4) Shudras (servants and laborers). The caste system is very rigid. Marriage is only possible within one caste. People outside the caste system, Parjanya or Antyaja (or now Dalits), the “untouchables,” have almost no chance to progress in social life. Therefore, this system has often been criticized as discriminatory (e.g., by Mahatma Gandhi [1869–1948], whose ideal was absolute peacefulness).

Also in Asia, the Buddhist tradition is founded on the philosophy of Siddhartha Gautama Buddha (ca. 563–483 BCE), who was a teacher of spiritual wisdom. There are two main traditions in Buddhism: the Mahayana (great vehicle) Buddhism and the Theravada (ancient teaching) Buddhism. A smaller tradition is the Hinayana (low vehicle) Buddhism. Central Buddhist teachings contain the Four Noble Truths: (1) the nature of suffering ( dukkha ), (2) suffering’s origin ( samudaya ), (3) suffering’s cessation ( nirodha ), and (4) the way ( marga ) leading to the cessation of suffering. This “way” (marga) is characterized by the Noble Eightfold Path: (1) right view, (2) right intention (wisdom), (3) right speech, (4) right action, (5) right livelihood (ethical conduct), (6) right effort, (7) right mindfulness, and (8) right concentration (concentration). The Noble Eightfold Path contains the ethical “program” of Buddhism.

One aim of Buddhism is to bring cessation from suffering to the human soul. There are several traditions within Buddhism. Among them, there is Zen Buddhism in Japan and Tibetan Buddhism, whose head is the Dalai Lama. The monastic tradition is also very common in Buddhism, because its discipline helps the adherent to succeed in achieving the aim, the nirvana, as a unity of the individual soul with the universal in the absolute nothingness (nirvana).

The Mosaic tradition, later Judaism, is historically the first major tradition in Western culture. Christianity and Islam followed. In Judaism, humankind has been given the advice to follow God’s law, which was revealed on Mount Sinai, or Horeb to Moses. This revelation took place during the Exodus, the Jews’ escape out of Egyptian slavery. Moses was the leader of the people of Israel during that time. A life in accordance to the law will end up in felicity and prosperity, even after death. The prophets played a major role, because they renewed the concentration on God’s revelation within his law. During the reign of the Babylonian emperor Nebuchadnezzar II (ca. 630–562 BCE), the Jewish people were kidnapped and taken to Babylon. The Babylonian Talmud was written during this time, a commentary on the Torah, with respect to other commentaries and the oral tradition, in order to give a set of rules for everyday life. Literature interpreting the Torah is known as midrash.

When the people of Israel returned to the Holy Land, they built the first temple. In the year 70 CE, the temple was destroyed by the Romans, and the rabbinic phase began in Judaism. Rabbis are teachers of the Holy Scripture and they interpret for believers. They also give advice to pious Jews on how to manage life and how to decide in problematic situations. The halakha means to follow properly the way of the Jewish tradition.

Judaism today is quite various. There are liberal branches, as well as orthodox branches, whose believers observe the traditional religious law very strictly. As predicted in the prophecies of the Hebrew Bible, Jewish people still wait for the Messiah, who will come in the future in order to complete the divine law in his person.

In Christianity, Jesus Christ is believed to be the son of God, who came to redeem people. After the original sin of Adam and Eve, humankind survived for the redemption. The redeemer is Jesus Christ, who was crucified by the Romans after being accused, by the Jews in Jerusalem, of heresy for pretending to be the Messiah, and whose resurrection after 3 days astonished people, especially his own disciples. After another 40 days, Jesus Christ went up into heaven. After another 9 days, the Holy Spirit was sent down to earth in order to lead the faithful and to give consolation to them. God is the Holy Trinity in Christian tradition: God-Father, God-Son, God-Holy-Spirit.

Later, the Christian church developed into a more and more powerful institution, which secures the tradition of belief and teaching. Although crusades have occurred, the Christian doctrine is against force and tends toward peace on earth. In the year 1054 CE, the Eastern Greek Church turned away from the Latin Roman Church with the pope, the bishop of Rome, as Vicar of Christ and head of the church. Formally, there were two reasons for the East-West Schism: First, the Western and the Eastern traditions could not find a proper date for Easter, and second, the Eastern tradition could not agree to the filioque (“and by the Son”) within the credo, the big confession of the faith. The filioque means that the Holy Spirit was sent by the Father and Son together.

In the 16th century, the Protestant Reformation movements began with the Augustinian monk Martin Luther (1483–1546) in Germany, Huldrych Zwingli (1484–1531), and John Calvin (1509–1564) in Switzerland. The theologians Erasmus of Rotterdam (1466 or 1469–1536) and Philipp Melanchthon (1497–1560) both followed the Lutheran teaching and supported the Protestant teaching in the academic sector (e.g., by writing important letters). The Protestant Reformation movements wanted to renew the Western Church (e.g., by providing new translations of the Bible, and a new structure by changing the hierarchy). But in the end, these movements divided the church again as a result of a second big schism. Protestant Christianity then divided again into the many small movements and churches, or denominations, of today.

In 1534, the English Church separated from the Roman Church, and as a result the Church of England or Anglican Church was founded. The king or the queen of England is the head of the Anglican Church, and meanwhile the Archbishop of Canterbury exercises this office worldwide in the Anglican Church (e.g., the Episcopal Church in the USA). Whereas the High Church is near to the Catholic Church, the Low Church is nearer to the Protestant Church. So the Anglican Church regards itself as a “middle way” between Protestantism and Roman Catholicism.

In contrast to Protestantism, the Catholic Church keeps up its 2,000-year-old tradition and discipline, although the Second Ecumenical Council of the Vatican (1962–1965) has changed some elements in this tradition.

Islam was founded by the prophet Muhammad (ca. 570–632 CE), who had a direct revelation from God ( Alla – h ). This revelation is written down in the Koran, the holy book of Islam. In 622 CE, the first year of the Islamic calendar, Muhammad went from Mecca to Medina; this event is called the Hijra, or “walk,” which was the founding act of Islam. Sometime later, Muhammad returned to Mecca with his soldiers and gained a lot of followers and power. Islam regards itself as the final religion, which is based on the ultimate revelation given by God to Muhammad. This revelation gave perfection to the Mosaic and Christian revelation. Muhammad, the prophet of God, is the last and the highest of the prophets.

In the Islamic tradition, on each Friday there is a ritual prayer in the mosque. Ritual prayers are among the most important elements of Islam, the so-called Five Pillars of Islam: (1) fasting in the month of Ramadan, (2) the pilgrimage to Mecca (hajj), (3) ritual prayers (salát) several times a day, (4) charity (e.g., giving money to the poor), and (5) the profession of faith. Also, the observance of religious law (sharia), which contains rules for all areas of human life, is central to Islamic teaching. Islam is a religion or belief system of strict discipline, and it has gained a lot of influence in the states of both the Near East and the Middle East, as well as in Indonesia and Africa.

Each major religion or belief system knows certain objects and symbols, as well as rites. The rite is often connected with specific objects or symbols. In Buddhism, for instance, the wheel is a symbol of the recurrence of life and, more important, the Noble Eightfold Path. In the Mosaic tradition, the Star of David is the central symbol of identification. In Christianity, the cross, on which Christ was sacrificed, is the core symbol. And in the Islamic tradition, the half moon, as well as the sword, is central.

Symbols serve to give meaning to rites. In Jewish service, for example, the scrolls of the Torah must not be touched by humans, because they are absolutely sacred and represent God’s presence. Therefore signs exist, sometimes formed like a human hand, with which the scrolls of the Torah can be touched in order to follow the lines, which have to be cited. Another symbol in Jewish service is the shofar, a horn (e.g., from a ram, which is blown in preparation for and during Yom Kippur, the Day of Atonement, when humans reconcile with God). Yom Kippur is celebrated 10 days after Rosh Hashanah, the Jewish New Year.

In the Catholic Holy Mass, wine and bread are leavened and then transubstantiated into the blood and body of Christ as an unbloody renewal of the Crucifixion of Christ. The Host is then essentially Christ, and it is carefully venerated and adored. Also, the Virgin Mary is venerated in the Catholic faith as the Mother of Jesus Christ (i.e., the Mother of God). In the Protestant traditions, the transubstantiation is interpreted in a different way. The essential real presence of Christ is limited to the moment of the transubstantiation. Also, the veneration of the Virgin Mary and the saints is not common in the Protestant tradition. In order to venerate the Corpus Christi (body of Christ), the Virgin Mary, or the saints, there are often processions of Christians, especially in the Catholic tradition.

The pilgrimage ( hajj ) to Mecca, one of the holy cities of Islam, has its aim in circling around the Kaaba, or “cube.” The Kaaba is a thousand-year-old small building and the most sacred place in Islam. In the Eastern corner of the Kaaba, there is the Black Stone, the most important feature of the “cube.” All Muslims pray in the direction of Mecca, as it is the center of Islam.

Also, ritual dances or specific music or songs help to bring people into a state of mind that leads them toward a deeper understanding of the transcendent. The location for rites is, in most cases, a sacred place or a temple (in Christianity, a church), which can be seen as the house of God. These “houses of God or gods” attach a specific place to religions or beliefs, thereby providing an identity for them; also, they provide a meeting point for the believers as a kind of “home.”

Religions and belief systems express themselves in teachings, on the one hand manifested by oral traditions and on the other by sacred manuscripts. The basis for most of the teachings is a divine revelation.

The most common religious manuscript in our times is the Holy Bible, the “book of books.” But in the Far East, we have a lively tradition of Holy Scriptures: In the Vedas and Upanishads, Indian religious wisdom is written down, as in the Bhagavad Gita, or Song of God, as mentioned earlier. In the Bhagavad Gita, Sanjaya, who has a supernatural eye, tells the blind-born king Dhritarashtra about the big battle (between the near-related royal families of the Pandavas and Kauravas) that took place in the region where now the city of Delhi is located.

Judaism and Christianity refer in different ways to the Holy Bible. The Mosaic tradition is based on the five books of Moses, the Mosaic law or the Torah, the books of the prophets, and the psalms. Another important writing of Jewish tradition is The Guide of the Perplexed by Moses Maimonides (ca. 1135–1204), which considers religious and philosophical aspects, and helps to interpret the Jewish law properly. Maimonides’s influence on Jewish thinking still remains intense. Christianity is also based on the Old Testament, partly equivalent to the Hebrew Bible ( Tanakh ), but also on the New Testament: the Four Gospels, the Acts of the Apostles, the Epistles of Saint Paul, and the General or Catholic Epistles, as well as the Apocalypse of Saint John.

In the Koran, or “the recitation,” the holy book of Islam, the revelation to Muhammad resulted in the central teachings of Islam, which are the core of the religious law, the sharia. Furthermore, the sunna, the history of the life of Muhammad, is the model of a good life for a Muslim. In Islam, the religious law, the sharia, has a great meaning, so the most important religious leaders are judges.

Teachings of all religions provide explanations for the beginning of the universe, as in Genesis, the first book of the bible, moral teachings, and orders for a good life, which must match the will of God. These moral teachings belong to the realm of natural rights, which are similar in all religions and belief systems and their teachings. Natural rights follow human nature and therefore human rationality. Religious teachings give answers to crucial human questions concerning the universe, ethical problems, and life and death.

In the field of religions and beliefs, many fruitful future research areas can be found. The humanities, especially the studies of religion, which are linked to anthropological and sociocultural research, create new research areas: using the structuralistic method of the French ethnologist Claude Lévi-Strauss, rituals are analyzed in order to discover the common structures of rituals in different religions or beliefs. Furthermore, the discourse of religions and beliefs are examined as well. Therefore, the dynamics and controversies within this discursive process are analyzed and described in order to obtain more results concerning the relationship between different religions and belief systems.

Also, the aesthetics of religions or beliefs are currently under scrutiny. Religions and beliefs can be described as aesthetical systems or systems of symbols, which influence the human realization of reality. The aesthetics of religion build up a systematic coherence for religions and belief systems. Another field of interest is the influence of religions and beliefs on different human societies and politics, because religions and belief systems provide ethical rules and values. Psychological studies examine the inner processes caused by the personal beliefs of a human being, for example during religious examinations, such as prayers or meditations. Very important for future research on religion is the investigation of human nature. All religions or belief systems provide concepts of human nature. This question of human nature is important for answering many questions and solving many problems in terms of the sciences in the future (e.g., in human-genetics research).

Also, in philosophy and theology, there are new areas of research, especially the examination of the relationship between rationality and religion or belief. For example, the context of metaphysical considerations of late antiquity and the appearance of Christian revelation in the first centuries, beginning with early Fathers of the Church like Origen (185–254 CE) and ending with Saint Augustine (354–430 CE). During that time, theology has its origins in the confrontation of philosophy and religion. A major rational concentration on religious thoughts can be found in the Middle Ages (e.g., in the Summa Theologica, written from 1264–1274, of Saint Thomas Aquinas). The rationalism of the European Enlightenment emphasized critical views grounded in logic and nature. After rationalism, German idealism included religion systematically within philosophy as a philosophical perfection of the spirit. The German philosopher Friedrich Nietzsche (1844–1900) understood his philosophical work as a negative profile of religion in contrast to Christian thinking, which, he posited, is not suitable to human nature. But in the 20th and 21st centuries, religions and beliefs soon came back to the intellectual agenda. Therefore, religions and beliefs are truly fruitful objects for future research, as well as for anthropological research.

Summing up, the following three points are important for an anthropological perspective of religions and beliefs:

• Religions and belief systems want to give humans aspecial place in the universe and within reality itself, which is of course a different orientation from the scientific worldview, but nevertheless one way to consider the universe and humans within it.
• People may not want to refer to religion or beliefs assomething entirely made by humans. For many people, religions and beliefs should include a serious transcendental relationship (e.g., based on a revelation). Otherwise, religion is in danger of becoming an ideology, which may lead people to the use of force and cruelty, as in totalitarian political systems. Such systems are often characterized as political religions, like fascism, national socialism, or communism.
• Moreover, religions and belief systems need not be rigidsystems of moral teachings in order to suppress others. Religions offer guidelines for life respecting the truth, with the aim being a future life (of the soul) in truth and peace. In religions and belief systems, people want to live their lives in accordance with God, as fruitful and successful individuals. And, what is more, people want to gain the hope for eternal life or redemption after death, which thereby gives a meaningful sense to human existence, like a gate to paradise, near to God or the transcendent.

Religions and beliefs belong to many fields in the humanities: theology, philosophy, sociology, history, religious studies, and psychology (among others). It is very important that, in many perspectives on human life, religion and belief play a role as an answer to the question of the sense of human life and death. In religions and belief systems, humans seek answers to many other questions as well, especially in terms of ethical questions and the question of a good life. As a result, religions and belief systems play a major role within anthropological considerations of any kind.

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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.

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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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