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Religion
Religion, sacred engagement with that which is believed to be a spiritual reality. Religion is a worldwide phenomenon that has played a part in all human culture and so is a much broader, more complex category than the set of beliefs or practices found in any single religious tradition. An adequate understanding of religion must take into account its distinctive qualities and patterns as a form of human experience, as well as the similarities and differences in religions across human cultures.
In all cultures, human beings make a practice of interacting with what are taken to be spiritual powers. These powers may be in the form of gods, spirits, ancestors, or any kind of sacred reality with which humans believe themselves to be connected. Sometimes a spiritual power is understood broadly as an all-embracing reality (see Pantheism), and sometimes it is approached through its manifestation in special symbols. It may be regarded as external to the self, internal, or both. People interact with such a presence in a sacred manner—that is, with reverence and care. Religion is the term most commonly used to designate this complex and diverse realm of human experience.
The word religion is derived from the Latin noun religio, which denotes both earnest observance of ritual obligations and an inward spirit of reverence. In modern usage, religion covers a wide spectrum of meanings that reflect the enormous variety of ways the term can be interpreted. At one extreme, many committed believers recognize only their own tradition as a religion, understanding expressions such as worship and prayer to refer exclusively to the practices of their tradition. Although many believers stop short of claiming an exclusive status for their tradition, they may nevertheless use vague or idealizing terms in defining religion—for example, "true love of God," or "the path of enlightenment." At the other extreme, religion may be equated with ignorance, fanaticism, or wishful thinking.
By defining religion as a sacred engagement with what is taken to be a spiritual reality, it is possible to consider the importance of religion in human life without making claims about what it really is or ought to be. Religion is not an object with a single, fixed meaning, or even a zone with clear boundaries. It is an aspect of human experience that may intersect, incorporate, or transcend other aspects of life and society. Such a definition avoids the drawbacks of limiting the investigation of religion to Western or biblical categories such as monotheism (belief in one god only) or to church structure, which are not universal. For example, in tribal societies, religion—unlike the Christian church—usually is not a separate institution but pervades the whole of public and private life. In Buddhism, gods are not as central as the idea of a Buddha (fully enlightened human being). In many traditional cultures the idea of a sacred cosmic order is the most prominent religious belief. Because of this variety, some scholars prefer to use a general term such as the sacred to designate the common foundation of religious life.
Religion in this understanding includes a complex of activities that cannot be reduced to any single aspect of human experience. It is a part of individual life but also of group dynamics. Religion includes patterns of behavior but also patterns of language and thought. It is sometimes a highly organized institution that sets itself apart from a culture, and it is sometimes an integral part of a culture. Religious experience may be expressed in visual symbols, dance and performance, elaborate philosophical systems, legendary and imaginative stories, formal ceremonies, meditative techniques, and detailed rules of ethical conduct and law. Each of these elements assumes innumerable cultural forms. In some ways there are as many forms of religious expression as there are human cultural environments.
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HISTORY OF RELIGIOUS STUDY |
When the Supreme Court of the United States ruled in 1963 against the practice of prayer in public schools, it recommended at the same time that the study of religion should be part of every student’s education. In Europe, new materials for the study of religion were gathered when European explorers first began to make extensive contact with non-Western cultures. Over the past four centuries, innumerable philosophers, anthropologists, sociologists, and psychologists have proposed theories of religion. The common factor in their various perspectives is the perception that religion need not be studied from a sectarian or partisan standpoint but may be approached impartially, as a subject for scholarly investigation.
The first recorded Western attempts to understand and document religious phenomena were made by the Greeks and Romans. As early as the 6th century bc, Greek philosopher Xenophanes noted that different cultures visualized the gods in different ways. In the following century, Greek historian Herodotus recorded the wide range of religious practices he encountered in his travels, comparing the religious observances of various cultures, such as sacrifice and worship, with their Greek equivalents. Roman historians Julius Caesar and Cornelius Tacitus similarly recorded the rites and customs of peoples that they met on their military campaigns.
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Ages of Exploration and Enlightenment |
Although the systematic study of religions did not emerge until the latter half of the 19th century, the groundwork was laid in the three preceding centuries. In the 16th century, Western knowledge of other cultures increased dramatically through extensive trade and exploration. Explorers and missionaries reported in detail on the range of religious beliefs and practices around the world. As a result, a great deal of traditional bias against non-Christian religions was challenged as early as the 16th and 17th centuries.
In the Age of Enlightenment (early and mid-18th century), thinkers took a special interest in what they termed natural religion—the inborn capacity of all humans to arrive at a belief in the existence of a supreme being and to act on that belief. To thinkers of the Enlightenment, natural religion compared favorably with the supernatural religion of the Bible. For example, French philosopher Voltaire condemned the social effects of revealed religion (religion that is communicated through supernatural authorities such as prophets or sacred scriptures), and German philosopher Johann Gottfried von Herder argued that every culture possesses a unique spirit that is part of its religion and its language. In a critique of biblical history, Scottish philosopher David Hume demonstrated the historical difficulties involved in tracing all human cultures to the offspring of the biblical patriarch Noah or in asserting that monotheism is the original form of religion.
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The 19th and 20th Centuries |
In the mid-19th century, German scholar Friedrich Max Müller, who has been called the father of comparative religion, became the most prominent advocate of historical and linguistic analysis in the study of religion. Beginning in the late 18th and early 19th centuries, the scriptures of many non-Western traditions had been translated and published, offering a view of faiths that previously had been inaccessible. In addition, archaeological excavations had revealed new features—including some scriptural texts—of previously obscure religions, such as those of the ancient Middle East. Presented with this mass of information, Müller undertook a critical, historically based investigation of world religious traditions. Although his approach emphasized the view that all traditions were the product of historical development, Müller believed comparative study would demonstrate that every religion possessed some measure of truth.
By the end of the 19th century, scholars were making religion an object of systematic inquiry. Müller’s comparative approach was adopted in many European and Japanese universities, and as a result the common features of world religions (such as gods, prayer, priesthood, and creation myths) were the subjects of sustained scholarly investigation. In addition, field anthropologists had begun to compile firsthand accounts of the religions of peoples who previously had been dismissed as savages. The study of tribal religions contributed a great deal to the general analysis of the role of religion in human societies.
By the late 19th and early 20th centuries, scholars had begun to pose basic questions about the origin and development of religious ideas. Scholars questioned how religion began and the stages of its evolution. Some maintained that it originated with a belief in spirits (animism), then evolved into the notion that there were many gods (polytheism), and ultimately emerged as the ideal of a single god (monotheism). Others held that religion began in a sense of awe at the impressive activities of nature (see Nature Worship), in a feeling of reverence for the spirits of the dead (see Ancestor Worship), or in an attempt to overcome mortality (see Immortality). Many other important questions about the nature of religion were addressed during this period: Can religion be divided into so-called primitive and higher types? Is religion a product of psychological needs and projections? Is it a function of political and social control? Such questions have continued to generate a large number of theories.
Contributed By:
William E. PadenMicrosoft ® Encarta ® Encyclopedia 2004. © 1993-2003 Microsoft Corporation. All rights reserved.
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