What is the definition of religion?

Answer

More than 80 percent of the world subscribes to some form of “religion”; one might expect the term to have a clear meaning. However, there is no universally accepted definition of the term religion. Different religions approach truth, Scripture, behavior, and reason in distinct ways. The same applies to various other concepts, such as meaning, experience, tradition, tolerance, unity, conformity, authority, deity, doctrine, salvation, morality, sexuality, family, death, and humanity. Some cultures view religion as entirely separate from individuals or society, while others do not differentiate these concepts enough to consider “religion” a meaningful category.

A general definition of religion can be derived from these diverse experiences as “a system connected to spiritual and/or supernatural elements that significantly influences the adherent’s worldview, behavior, belief, culture, morality, and approach to specific writings, individuals, or locations.” Even in its simplified form, this definition is quite comprehensive—and thought-provoking. The boundaries between religion and culture, philosophy, tradition, or myth are not easily delineated.

Defining religion as a category is challenging, but specific examples provide clarity. Most people identify with a belief system that is easily recognizable as a religion. These systems self-identify as religions and are far from the ambiguous boundaries of definitions. Examples include Christianity, Judaism, Islam, Hinduism, Buddhism, and Sikhism. These are unequivocally referred to as “religions” and encompass all the expected characteristics—despite their profound disagreements.

Like other broad terms, religion assumes a narrower meaning in specific contexts. One common interpretation focuses on behavior, where references to “religion” highlight actions or attitudes: rituals, prayers, behaviors, or affirmations of doctrinal beliefs. In simpler terms, “rules and rituals.” A person who frequently prays and attends church would be

Seen as “practicing religion.” In contrast, someone who never prays or attends church would be considered “non-practicing,” even if he claimed that faith.

The Bible addresses the concept of religion, but not as often or directly as one might expect. Clear references are almost exclusively found in the New Testament. This reflects a difficulty in defining religion; the ancient world intertwined spirituality, identity, and culture such that independently defining religion would have been redundant. Greek and Roman philosophy, followed by Christianity, contributed to the modern theme we now describe as religious belief.

Biblical references to “religion” typically use the narrow focus on behavior. In James 1:27, for example, the word religion references acts of worship—that is, the expression of faith: “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.” Note in his description the lack of commonly accepted “tools” of religion: James does not mention religious objects, holy days, memorized liturgies, or special hand gestures. Pure religion involves helping others in distress and maintaining personal holiness. Jesus frequently criticized hollow, hypocritical behavior not rooted in sincere faith (Matthew 5:27-28;7:21-23;Mark 7:9-13;Luke 11:42-44).

Scripture also explicitly contrasts the idea of religion as a practice with faith-in-and-of-itself. Speaking to non-believers, Paul noted altars to manifold deities and said the people were “very religious” (Acts 17:21-23). James says religion not producing self-control is “worthless” «If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain. », (James 1:26).

A parallel to how Scripture views terms such as religion or religious would be terms such as politics and political. Politics are important in their way since “politics” is how a culture translates moral and ethical beliefs into laws and government. A person can be “political” while maintaining a sense that political parties, laws, and elected officials are not literally the most important things at stake. They are means to an end, not the ends themselves. A person who derives his fundamental meaning and purpose from the mechanics of partisan politics isn’t political so much as unbalanced, given his misplaced priorities.

Religion, in the same way, can be warped when it becomes its focus. Biblical Christianity posits an ultimate purpose both behind and beyond the characteristics used to define a “religion.” Those details matter, but they are not faith entirely. This, again, was a key aspect of Christ’s teaching. It made up the bulk of His routine scolding of His era’s religious leaders, whose priorities were just as misplaced as some of today’s partisans see Luke 11:52. Rituals, prayers, denominations, or other “lived” aspects of faith becoming gods unto themselves is the kind of “religion” against which Scripture speaks (Titus 3:5;Romans 3:20).

For this reason, Christians sometimes quip that “Christianity is not a religion; it’s a relationship.” Of course, using the broadest definition of religion, the word accurately applies to following Jesus. And yet, believers are meant to understand how behaviors and attitudes should flow both from and toward the person of Jesus Christ. So far as that understanding exists, Christianity is fundamentally different from every other “religion” in the world.