- Discuss the historical views and sociological perspectives on religion
What is religion? Pioneering sociologist Émile Durkheim claimed that it consists of “things that surpass the limits of our knowledge” (1915). He defined religion as “a unified system of beliefs and practices relative to sacred things, that is to say set apart and forbidden, beliefs and practices which unite into one single moral community, called a church, all those who adhere to them” (1915). Some people associate religion with places of worship (a synagogue or church), others with a practice (confession or meditation), and still others with a concept that guides their daily lives (like dharma or sin). All these people can agree that religion is a system of beliefs, values, and practices concerning what a person holds sacred or considers to be spiritually significant.
From the Latin religio (respect for what is sacred) and religare (to bind, in the sense of an obligation), the term religion describes systems of belief and practice that define what people consider to be sacred or spiritual (Fasching and deChant 2001; Durkheim 1915). Throughout history, and in societies across the world, leaders have used religious narratives, symbols, and traditions in an attempt to give more meaning to life and to offer a framework for understanding the universe. Some form of religion is found in every known culture, and it is usually practiced in a public way by a recognizable group. The practice of religion can include feasts and festivals, prayer to God or gods, marriage and funeral services, devotional music and art, meditation or initiation, sacrifice or service, and other aspects of ritualized culture.
While some people think of religion as something individual because religious beliefs can be highly personal, religion is also a social institution. Social scientists recognize that religion exists as an organized and integrated set of beliefs, behaviors, and norms centered on basic social needs and values. Moreover, religion is a cultural universal found in all social groups. For instance, in every culture, funeral rites are practiced in some way, although these customs vary between cultures and within religious affiliations. Despite differences, there are common elements in a ceremony marking a person’s death, such as announcement of the death, care of the deceased, disposition (e.g., cremation or burial), and ceremony or ritual. These universals, and the differences in how societies and individuals experience and practice religion, provide rich material for sociological study.
In studying religion, sociologists distinguish between experience, belief, and ritual. Religious experience refers to the conviction or sensation that we are connected to “the divine” and might be felt when people pray or meditate. Religious beliefs are specific ideas members of a particular faith hold to be true, such as that Jesus Christ was the son of God, or that reincarnation exists. Another illustration of religious beliefs is the creation stories we find in different religions. Religious rituals are behaviors or practices that are either required or expected of the members of a particular group, such as baptism, bar mitzvah, First Communion, or confession of sins (Barkan and Greenwood 2003).
The History of Religion as a Sociological Concept
In the wake of nineteenth century European industrialization and secularization, three social theorists attempted to examine the relationship between religion and society: Karl Marx, Émile Durkheim, and Max Weber.
German philosopher, journalist, and revolutionary socialist Karl Marx (1818–1883) studied the social impact of religion. He believed religion reflects the social stratification of society and that it maintains inequality and perpetuates an unjust status quo. For him, religion was just an extension of and false remedy for working-class (proletarian) economic suffering. He famously argued that religion “is the opium of the people” (1844).
French sociologist Émile Durkheim (1858–1917) defined religion as a “unified system of beliefs and practices relative to sacred things” (1915). To him, sacred meant extraordinary—something that inspired wonder and that seemed connected to the concept of “the divine.” Durkheim argued that “religion happens” in society when there is a separation between the profane (ordinary life) and the sacred (1915). A rock, for example, isn’t sacred or profane as it exists. But if someone makes it into a headstone, or another person uses it for landscaping, it takes on different meanings—one sacred, one profane.
Durkheim is generally considered the first sociologist who analyzed religion in terms of its societal impact. Above all, he believed religion is about community: It binds people together (social cohesion), promotes behavior consistency (social control), and offers strength during life’s transitions and tragedies (meaning and purpose). By applying the methods of natural science to the study of society, Durkheim held that the source of religion and morality is the collective mind-set of society and that the cohesive bonds of social order result from common values in a society. He contended that these values need to be maintained to preserve social stability.
But what would happen if religion were to decline? This question led Durkheim to posit that religion is not just a social creation but something that demonstrates the cohesive power of societal bonds: when people celebrate sacred things, they celebrate the stabilizing power of their society. By this reasoning, even if traditional religion disappeared, society wouldn’t necessarily dissolve.
Whereas Durkheim saw religion as a source of social stability, German sociologist and political economist Max Weber (1864–1920) believed it was a precipitator of social change. He examined the effects of religion on economic activities and noticed that heavily Protestant societies—such as those in the Netherlands, England, Scotland, and Germany—were the most highly developed capitalist societies and that their most successful business leaders were Protestant. In his writing The Protestant Work Ethic and the Spirit of Capitalism (1905), he contends that the Protestant work ethic influenced and accelerated the development of capitalism. Weber noted that certain kinds of Protestantism supported the pursuit of material gain by motivating believers to work hard, be successful, and not spend their money on frivolous things. (The modern use of “work ethic” comes directly from Weber’s Protestant ethic, although it has now lost its religious connotations.)
The Protestant Work Ethic in the Information Age
Max Weber (1904) posited that, in Europe in his time, Protestants were more likely than Catholics to value capitalist ideology, and believed in hard work and careful saving. He showed that Protestant values directly influenced the rise of capitalism and helped create the modern world order. Weber thought the emphasis on community in Catholicism versus the emphasis on individual achievement in Protestantism made a difference. Watch this brief video to review Weber’s ideas.
Weber’s century-old claim that the Protestant work ethic led to the development of capitalism has been one of the most important and controversial topics in the sociology of religion. Despite its influence, some scholars have found little merit to his contention when applied to modern society (Greeley 1989).
What does the concept of work ethic mean today? The work ethic in the information age has been affected by tremendous cultural and social change, just as labor practices and relations were shaped by the Industrial Revolution. In that period, factory jobs tended to be simple, and required very little thinking or decision making on the part of the worker. Today, the work ethic of the modern workforce has been transformed, as more thinking and decision making is required. Contemporary workers also seek autonomy and fulfillment in their jobs, not just wages. Higher levels of education have become necessary, as have interpersonal management skills and access to the most recent information on any given topic. The information age has increased the rapid pace of production expected in many sectors of the economy.
On the other hand, the “McDonaldization” of the United States (Hightower 1975; Ritzer 1993), in which many “service” industries, such as the fast-food and retail industries, have established routinized roles and tasks, has resulted in a “discouragement” of the work ethic. In jobs where roles and tasks are highly prescribed, workers have no opportunity to make decisions. They are considered replaceable commodities as opposed to valued employees. During times of recession, these service jobs may be the only employment available to younger individuals or those with low-level skills and credentials. The pay, working conditions, and robotic nature of the tasks dehumanizes the workers and strips them of incentives for doing quality work.
Working hard also doesn’t seem to have any relationship with Catholic or Protestant religious beliefs anymore, or those of other religions; information age workers expect talent and hard work to be rewarded by material gain and career advancement. In fact, some people now argue that work has replaced religion. Read this article, “Workism Is Making Americans Miserable,” by Derek Thompson to learn more.
For Durkheim, Weber, and Marx, who were reacting to the great social and economic upheaval of the late nineteenth century and early twentieth century in Europe, religion was an integral part of society. For Durkheim, religion was a cohesive force that helped bind the members of society together, while Weber believed religion could be understood as something important to, but separate from, society. Marx considered religion inseparable from the economy and the worker’s position within it. Religion could not be understood apart from the capitalist society that perpetuated inequality. Despite their different views, these social theorists all believed in the importance of religion to society.
For more discussion on the study of sociology and religion, check out the following blog: The Immanent Frame. It is a forum for the exchange of ideas about religion, secularism, and society by leading thinkers in the social sciences and humanities.
Think It Over
- List some ways that you see religion exerting social control in the everyday world.
- What are some sacred items that you’re familiar with? Are there some objects, such as cups, candles, or clothing, that would be considered profane in normal settings but are considered sacred in special circumstances or when used in specific ways?
- a system of beliefs, values, and practices concerning what a person holds to be sacred or spiritually significant
- religious experience:
- the conviction or sensation that one is connected to “the divine”
- religious beliefs:
- specific ideas that members of a particular faith hold to be true
- religious rituals:
- behaviors or practices that are either required for or expected of the members of a particular group