sociology religion essay

15.1 The Sociological Approach to Religion

Learning objectives.

By the end of this section, you should be able to:

• Discuss the historical view of religion from a sociological perspective
• Describe how the major sociological paradigms view religion

From the Latin religio (respect for what is sacred) and religare (to bind, in the sense of an obligation), the term religion describes various 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 understand the universe. Some form of religion is found in every known culture, and it is usually practiced in a public way by a group. The practice of religion can include feasts and festivals, intercession with God or gods, marriage and funeral services, music and art, meditation or initiation, sacrifice or service, and other aspects of 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, and ceremony or ritual. These universals, and the differences in the way societies and individuals experience religion, provide rich material for sociological study.

In studying religion, sociologists distinguish between what they term the experience, beliefs, and rituals of a religion. Religious experience refers to the conviction or sensation that we are connected to “the divine.” This type of communion might be experienced 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 bar mitzvah 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: Émile Durkheim, Max Weber, and Karl Marx. They are among the founding thinkers of modern sociology.

As stated earlier, 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 maintain 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 represents the power of society: When people celebrate sacred things, they celebrate the 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 Ethic and the Spirit of Capitalism (1905), he contends that the Protestant work ethic influenced 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 profits on frivolous things. (The modern use of “work ethic” comes directly from Weber’s Protestant ethic, although it has now lost its religious connotations.)

Big Picture

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 savings. 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. His 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. In fact, 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 workers in the mid- to late nineteenth century were influenced by the wake of the Industrial Revolution. Factory jobs tend to be simple, uninvolved, and require 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. Employees also seek autonomy and fulfillment in their jobs, not just wages. Higher levels of education have become necessary, as well as people 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 jobs.

On the other hand, the “McDonaldization” of the United States (Hightower 1975; Ritzer 1993), in which many service industries, such as the fast-food industry, 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 possible for younger individuals or those with low-level skills. 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.

German philosopher, journalist, and revolutionary socialist Karl Marx (1818–1883) also studied the social impact of religion. He believed religion reflects the social stratification of society and that it maintains inequality and perpetuates the status quo. For him, religion was just an extension of working-class (proletariat) economic suffering. He famously argued that religion “is the opium of the people” (1844).

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 force for cohesion that helped bind the members of society to the group, while Weber believed religion could be understood as something separate from society. Marx considered religion inseparable from the economy and the worker. Religion could not be understood apart from the capitalist society that perpetuated inequality. Despite their different views, these social theorists all believed in the centrality of religion to society.

Theoretical Perspectives on Religion

Modern-day sociologists often apply one of three major theoretical perspectives. These views offer different lenses through which to study and understand society: functionalism, symbolic interactionism, and conflict theory. Let’s explore how scholars applying these paradigms understand religion.

Functionalism

Functionalists contend that religion serves several functions in society. Religion, in fact, depends on society for its existence, value, and significance, and vice versa. From this perspective, religion serves several purposes, like providing answers to spiritual mysteries, offering emotional comfort, and creating a place for social interaction and social control.

In providing answers, religion defines the spiritual world and spiritual forces, including divine beings. For example, it helps answer questions like, “How was the world created?” “Why do we suffer?” “Is there a plan for our lives?” and “Is there an afterlife?” As another function, religion provides emotional comfort in times of crisis. Religious rituals bring order, comfort, and organization through shared familiar symbols and patterns of behavior.

One of the most important functions of religion, from a functionalist perspective, is the opportunities it creates for social interaction and the formation of groups. It provides social support and social networking and offers a place to meet others who hold similar values and a place to seek help (spiritual and material) in times of need. Moreover, it can foster group cohesion and integration. Because religion can be central to many people’s concept of themselves, sometimes there is an “in-group” versus “out-group” feeling toward other religions in our society or within a particular practice. On an extreme level, the Inquisition, the Salem witch trials, and anti-Semitism are all examples of this dynamic. Finally, religion promotes social control: It reinforces social norms such as appropriate styles of dress, following the law, and regulating sexual behavior.

Conflict Theory

Conflict theorists view religion as an institution that helps maintain patterns of social inequality. For example, the Vatican has a tremendous amount of wealth, while the average income of Catholic parishioners is small. According to this perspective, religion has been used to support the “divine right” of oppressive monarchs and to justify unequal social structures, like India’s caste system.

Conflict theorists are critical of the way many religions promote the idea that believers should be satisfied with existing circumstances because they are divinely ordained. This power dynamic has been used by Christian institutions for centuries to keep poor people poor and to teach them that they shouldn’t be concerned with what they lack because their “true” reward (from a religious perspective) will come after death. Conflict theorists also point out that those in power in a religion are often able to dictate practices, rituals, and beliefs through their interpretation of religious texts or via proclaimed direct communication from the divine.

The feminist perspective is a conflict theory view that focuses specifically on gender inequality. In terms of religion, feminist theorists assert that, although women are typically the ones to socialize children into a religion, they have traditionally held very few positions of power within religions. A few religions and religious denominations are more gender equal, but male dominance remains the norm of most.

Sociology in the Real World

Rational choice theory: can economic theory be applied to religion.

How do people decide which religion to follow, if any? How does one pick a church or decide which denomination “fits” best? Rational choice theory (RCT) is one way social scientists have attempted to explain these behaviors. The theory proposes that people are self-interested, though not necessarily selfish, and that people make rational choices—choices that can reasonably be expected to maximize positive outcomes while minimizing negative outcomes. Sociologists Roger Finke and Rodney Stark (1988) first considered the use of RCT to explain some aspects of religious behavior, with the assumption that there is a basic human need for religion in terms of providing belief in a supernatural being, a sense of meaning in life, and belief in life after death. Religious explanations of these concepts are presumed to be more satisfactory than scientific explanations, which may help to account for the continuation of strong religious connectedness in countries such as the United States, despite predictions of some competing theories for a great decline in religious affiliation due to modernization and religious pluralism.

Another assumption of RCT is that religious organizations can be viewed in terms of “costs” and “rewards.” Costs are not only monetary requirements, but are also the time, effort, and commitment demands of any particular religious organization. Rewards are the intangible benefits in terms of belief and satisfactory explanations about life, death, and the supernatural, as well as social rewards from membership. RCT proposes that, in a pluralistic society with many religious options, religious organizations will compete for members, and people will choose between different churches or denominations in much the same way they select other consumer goods, balancing costs and rewards in a rational manner. In this framework, RCT also explains the development and decline of churches, denominations, sects, and even cults; this limited part of the very complex RCT theory is the only aspect well supported by research data.

Critics of RCT argue that it doesn’t fit well with human spiritual needs, and many sociologists disagree that the costs and rewards of religion can even be meaningfully measured or that individuals use a rational balancing process regarding religious affiliation. The theory doesn’t address many aspects of religion that individuals may consider essential (such as faith) and further fails to account for agnostics and atheists who don’t seem to have a similar need for religious explanations. Critics also believe this theory overuses economic terminology and structure and point out that terms such as “rational” and “reward” are unacceptably defined by their use; they would argue that the theory is based on faulty logic and lacks external, empirical support. A scientific explanation for why something occurs can’t reasonably be supported by the fact that it does occur. RCT is widely used in economics and to a lesser extent in criminal justice, but the application of RCT in explaining the religious beliefs and behaviors of people and societies is still being debated in sociology today.

Symbolic Interactionism

Rising from the concept that our world is socially constructed, symbolic interactionism studies the symbols and interactions of everyday life. To interactionists, beliefs and experiences are not sacred unless individuals in a society regard them as sacred. The Star of David in Judaism, the cross in Christianity, and the crescent and star in Islam are examples of sacred symbols. Interactionists are interested in what these symbols communicate. Because interactionists study one-on-one, everyday interactions between individuals, a scholar using this approach might ask questions focused on this dynamic. The interaction between religious leaders and practitioners, the role of religion in the ordinary components of everyday life, and the ways people express religious values in social interactions—all might be topics of study to an interactionist.

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17.3 Sociological Perspectives on Religion

Learning objectives.

• Summarize the major functions of religion.
• Explain the views of religion held by the conflict perspective.
• Explain the views of religion held by the symbolic interactionist perspective.

Sociological perspectives on religion aim to understand the functions religion serves, the inequality and other problems it can reinforce and perpetuate, and the role it plays in our daily lives (Emerson, Monahan, & Mirola, 2011). Table 17.1 “Theory Snapshot” summarizes what these perspectives say.

Table 17.1 Theory Snapshot

The Functions of Religion

Much of the work of Émile Durkheim stressed the functions that religion serves for society regardless of how it is practiced or of what specific religious beliefs a society favors. Durkheim’s insights continue to influence sociological thinking today on the functions of religion.

First, religion gives meaning and purpose to life . Many things in life are difficult to understand. That was certainly true, as we have seen, in prehistoric times, but even in today’s highly scientific age, much of life and death remains a mystery, and religious faith and belief help many people make sense of the things science cannot tell us.

Second, religion reinforces social unity and stability . This was one of Durkheim’s most important insights. Religion strengthens social stability in at least two ways. First, it gives people a common set of beliefs and thus is an important agent of socialization (see Chapter 4 “Socialization” ). Second, the communal practice of religion, as in houses of worship, brings people together physically, facilitates their communication and other social interaction, and thus strengthens their social bonds.

The communal practice of religion in a house of worship brings people together and allows them to interact and communicate. In this way religion helps reinforce social unity and stability. This function of religion was one of Émile Durkheim’s most important insights.

Erin Rempel – Worship – CC BY-NC-ND 2.0.

A third function of religion is related to the one just discussed. Religion is an agent of social control and thus strengthens social order . Religion teaches people moral behavior and thus helps them learn how to be good members of society. In the Judeo-Christian tradition, the Ten Commandments are perhaps the most famous set of rules for moral behavior.

A fourth function of religion is greater psychological and physical well-being . Religious faith and practice can enhance psychological well-being by being a source of comfort to people in times of distress and by enhancing their social interaction with others in places of worship. Many studies find that people of all ages, not just the elderly, are happier and more satisfied with their lives if they are religious. Religiosity also apparently promotes better physical health, and some studies even find that religious people tend to live longer than those who are not religious (Moberg, 2008). We return to this function later.

A final function of religion is that it may motivate people to work for positive social change . Religion played a central role in the development of the Southern civil rights movement a few decades ago. Religious beliefs motivated Martin Luther King Jr. and other civil rights activists to risk their lives to desegregate the South. Black churches in the South also served as settings in which the civil rights movement held meetings, recruited new members, and raised money (Morris, 1984).

Religion, Inequality, and Conflict

Religion has all of these benefits, but, according to conflict theory, it can also reinforce and promote social inequality and social conflict. This view is partly inspired by the work of Karl Marx, who said that religion was the “opiate of the masses” (Marx, 1964). By this he meant that religion, like a drug, makes people happy with their existing conditions. Marx repeatedly stressed that workers needed to rise up and overthrow the bourgeoisie. To do so, he said, they needed first to recognize that their poverty stemmed from their oppression by the bourgeoisie. But people who are religious, he said, tend to view their poverty in religious terms. They think it is God’s will that they are poor, either because he is testing their faith in him or because they have violated his rules. Many people believe that if they endure their suffering, they will be rewarded in the afterlife. Their religious views lead them not to blame the capitalist class for their poverty and thus not to revolt. For these reasons, said Marx, religion leads the poor to accept their fate and helps maintain the existing system of social inequality.

As Chapter 11 “Gender and Gender Inequality” discussed, religion also promotes gender inequality by presenting negative stereotypes about women and by reinforcing traditional views about their subordination to men (Klassen, 2009). A declaration a decade ago by the Southern Baptist Convention that a wife should “submit herself graciously” to her husband’s leadership reflected traditional religious belief (Gundy-Volf, 1998).

As the Puritans’ persecution of non-Puritans illustrates, religion can also promote social conflict, and the history of the world shows that individual people and whole communities and nations are quite ready to persecute, kill, and go to war over religious differences. We see this today and in the recent past in central Europe, the Middle East, and Northern Ireland. Jews and other religious groups have been persecuted and killed since ancient times. Religion can be the source of social unity and cohesion, but over the centuries it also has led to persecution, torture, and wanton bloodshed.

News reports going back since the 1990s indicate a final problem that religion can cause, and that is sexual abuse, at least in the Catholic Church. As you undoubtedly have heard, an unknown number of children were sexually abused by Catholic priests and deacons in the United States, Canada, and many other nations going back at least to the 1960s. There is much evidence that the Church hierarchy did little or nothing to stop the abuse or to sanction the offenders who were committing it, and that they did not report it to law enforcement agencies. Various divisions of the Church have paid tens of millions of dollars to settle lawsuits. The numbers of priests, deacons, and children involved will almost certainly never be known, but it is estimated that at least 4,400 priests and deacons in the United States, or about 4% of all such officials, have been accused of sexual abuse, although fewer than 2,000 had the allegations against them proven (Terry & Smith, 2006). Given these estimates, the number of children who were abused probably runs into the thousands.

Symbolic Interactionism and Religion

While functional and conflict theories look at the macro aspects of religion and society, symbolic interactionism looks at the micro aspects. It examines the role that religion plays in our daily lives and the ways in which we interpret religious experiences. For example, it emphasizes that beliefs and practices are not sacred unless people regard them as such. Once we regard them as sacred, they take on special significance and give meaning to our lives. Symbolic interactionists study the ways in which people practice their faith and interact in houses of worship and other religious settings, and they study how and why religious faith and practice have positive consequences for individual psychological and physical well-being.

The cross, Star of David, and the crescent and star are symbols of Islam, Christianity, and Judaism, respectively. The symbolic interactionist perspective emphasizes the ways in which individuals interpret their religious experiences and religious symbols.

zeevveez – Star of David Coexistence- 2 – CC BY 2.0.

Religious symbols indicate the value of the symbolic interactionist approach. A crescent moon and a star are just two shapes in the sky, but together they constitute the international symbol of Islam. A cross is merely two lines or bars in the shape of a “t,” but to tens of millions of Christians it is a symbol with deeply religious significance. A Star of David consists of two superimposed triangles in the shape of a six-pointed star, but to Jews around the world it is a sign of their religious faith and a reminder of their history of persecution.

Religious rituals and ceremonies also illustrate the symbolic interactionist approach. They can be deeply intense and can involve crying, laughing, screaming, trancelike conditions, a feeling of oneness with those around you, and other emotional and psychological states. For many people they can be transformative experiences, while for others they are not transformative but are deeply moving nonetheless.

Key Takeaways

• Religion ideally serves several functions. It gives meaning and purpose to life, reinforces social unity and stability, serves as an agent of social control, promotes psychological and physical well-being, and may motivate people to work for positive social change.
• On the other hand, religion may help keep poor people happy with their lot in life, promote traditional views about gender roles, and engender intolerance toward people whose religious faith differs from one’s own.
• The symbolic interactionist perspective emphasizes how religion affects the daily lives of individuals and how they interpret their religious experiences.

For Your Review

• Of the several functions of religion that were discussed, which function do you think is the most important? Why?
• Which of the three theoretical perspectives on religion makes the most sense to you? Explain your choice.

Emerson, M. O., Monahan, S. C., & Mirola, W. A. (2011). Religion matters: What sociology teaches us about religion in our world . Upper Saddle River, NJ: Prentice Hall.

Gundy-Volf, J. (1998, September–October). Neither biblical nor just: Southern Baptists and the subordination of women. Sojourners , 12–13.

Klassen, P. (Ed.). (2009). Women and religion . New York, NY: Routledge.

Marx, K. (1964). Karl Marx: Selected writings in sociology and social philosophy (T. B. Bottomore, Trans.). New York, NY: McGraw-Hill.

Moberg, D. O. (2008). Spirituality and aging: Research and implications. Journal of Religion, Spirituality & Aging, 20 , 95–134.

Morris, A. (1984). The origins of the civil rights movement: Black communities organizing for change . New York, NY: Free Press.

Terry, K., & Smith, M. L. (2006). The nature and scope of sexual abuse of minors by Catholic priests and deacons in the United States: Supplementary data analysis . Washington, DC: United States Conference of Catholic Bishops.

Sociology Copyright © 2016 by University of Minnesota is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License , except where otherwise noted.

ReviseSociology

A level sociology revision – education, families, research methods, crime and deviance and more!

Beliefs in Society

Table of Contents

Last Updated on October 19, 2023 by Karl Thompson

Beliefs in society is an option within AQA A-level sociology. It usually taught in the second year of study.

This page contains an overview of the module and provides links to more detailed posts on the following topic areas:

• sociological explanations of religion, science and ideology;
• the relationship between social change, stability, and religious beliefs, practices and organisations;
• religious organisations: cults, sects, denominations, churches and New Age movements;
• class, gender, ethnicity and religion;
• the significance of religion and religiosity in the contemporary world, including the nature and extent of secularisation; globalisation and the spread of religions.

This page is a work in progress and will gradually be populated with links to posts covering the whole of the AQA religion specification and more!

What is Religion?   – An introductory post, covering the difference between substantive and functional definitions of religion.

Sociological explanations of religion, science and ideology including both Christian and non-Christian religious traditions

What is the the difference between science and religion? – t his post outlines four general differences between science and religion: the empirical versus the supernatural, open versus closed belief systems, evolving versus absolute knowledge, and objectivity versus subjectivity. 

Religion and Science – Are They Compatible? – a counter-post to the one above. It focuses on the similarities between science and religion, rather than the differences between the two. 

The relationship between social change, stability, and religious beliefs, practices and organisations

AKA ‘sociological perspectives on religion’ .

The Functionalist Perspective on Religion – summary revision notes covering Durkheim’s Malinowski’s, and Parsons perspectives on the role of religion in society

Emile Durkheim’s Perspective on Religion – class notes covering Durkhiem’s view that religion really represents society, so when people worship religion, they are really worshiping society. Durkhiem argued that religion is a conservative force which reinforces people’s commitment to social values.

Malinowksi’s Perspective on Religion – more in-depth class notes. Malinowski differs from Durkheim in that he did not believe that when people worshiped religion they were really worshiping society. He tended to focus more on the positive functions religion performed for the individual rather than society. 

Talcott Parsons’ Perspective on Religion – more in-depth class notes on Parson’s view that religion acts as the source of moral order in contemporary societies. 

The Marxist Perspective on Religion – class notes on Marx’s well known view that ‘religion is the opium of the masses’.  

The Neo-Marxist Perspective on Religion – c lass notes on Otto Maduro’s theory that religious leaders sometimes act independently of the economic elite and take the side of the oppressed, as they did in the case of Liberation Theology in Latin America. 

Max Weber – The Protestant Ethic and the Spirit of Capitalism – revision notes outlining Max Weber’s complex theory that the austere values and lifestyle of Protestant Calvinism eventually gave rise to modern Capitalism. 

Neo Functionalism: Civil Religion – Robert Bellah’s concept of Civil Religion dragged Functionalist analysis of religion into the 20th century, and maybe you can use it to drag it into the 21st?!

Radical Feminist perspectives on religion – summary revision notes covering Simone de Beauviour and Nawal El Saadawi among other fave rad fems.

Simone De Beauvoir’s Perspective on Religion – class notes on DeBeavour’s view that religion compensates women for their second class status in society. 

Nawal El Saadawi: The Hidden Face of Eve – class notes covering Egyptian feminist El Saadawi’s perspective on the role of religion in oppression women in the Arab World. She basically argues that it’s patriarchy, not religion that’s the problem.

Carol Christ’s Feminist Spirituality – class notes covering Christ’s view that women should seek personal paths to finding the Goddess.

The relationship between Postmodernity and religion – A hub post containing links to the theories of Bauman, Giddens, Lyon and Heelas on how religion changes with postmodernity .

Religion and social change – summary revision notes summarising the above perspectives’ views on the relationship between religion and social change. 

Religious organisations: cults, sects, denominations, churches and New Age movements and their relationship to religious and spiritual belief and practice

The Church – revision notes covering the key features of the church, which are the largest, well established and most conservative religious organisations in many societies. 

Denominations – which share many of the features of churches, but are generally smaller. These are more appealing to minority groups and do not have a monopoly on the truth. 

Sects –  In some was can be seen as the ‘opposite of churches’ but it’s not quite that simple. Sects tend to be smaller groups which break away from churches, demand the highest level of commitment from members and are oppositional to society. However, they still have a monopoly on the truth. 

Cults – are the most loose knit and ‘disorganised’ of religious organisations. These tend demand very low commitment from members and are often have a business-client relationship. They fit well with postmodern society. 

World Rejecting, World Affirming and World Accommodating NRMs

World rejecting new religious movements – revision notes . These are often known as sects. They tend to be small and critical of mainstream society. They also tend to demand the highest level of commitment from members.

World affirming new religious movements – revision notes. These mainly help individuals realise their full potential. They are highly individualistic and are low commitment. Some of them will fit into the New Age Movement.

World accommodating new  religious movements – revision notes . These are kind of half way between world rejecting and world affirming movements. They tend to help members cope with every day life.

What is the new age movement? – Introductory post . This post covers the key features of the New Age Movement and provides some examples.

Explaining the growth of the new age movement – re vision Notes covering Steve Bruce’s and Paul Heelas’ views on how the New Age Movement ‘fits into’ post modern society. 

Postmodernity and The New Age – Paul Heelas argues that while the New Age Movement may appear postmodern, it is not!

Class, gender, ethnicity and religion

The relationship between religion and social class –  class notes on how religious practice and belief varies by social class background. 

Gender and religious belief –  a short post outlining some of the statistics which suggest that women are more religious than men. 

Why are women more religious than men (1) – c lass notes focusing on the extent to which different gender roles might explain this. 

The relationship between ethnicity and religion in the UK – Religious beliefs vary considerably by ethnicity. Black and Asian Britons are more likely to practice religion regularly than White Britons. Lots more info in this post!

Reasons why ethnic minorities in the UK have higher levels of religiosity – A summary of four theories: cultural transition, cultural defence, neo-marxism, and Weberianism.

Religion and age – Younger people in the UK generally report lower levels of religious belief. However, sect members tend to be younger. The New Age Movement is mainly middle aged people.

Why are older people more religious than younger people? – Is this because of older people being closer to death? Or is it social changes that mean it’s more of a generational effect?

The significance of religion and religiosity in the contemporary world, including the nature and extent of secularisation

What is secularisation? – a basic definition is ‘the declining significance of religion in society’, but this post digs a little deeper. 

Evidence for secularisation – outlining the statistics on religious belonging, belief and behaviour. 

Disengagement as evidence of secularisation – Disengagement refers to the process of religious institutions becoming less involved in political and social life. This is some of the strongest evidence for secularisation in the U.K.

Rationalisation, Disenchantment and secularisation – some theorists of secularization argue that modernity and the growth of science, reason and bureaucracy have killed off religion. This post provides more details on these theories.

Religious pluralism – evidence for secularisation? Religious beliefs and practices have become more diverse over time. Some sociologists argue this is evidence for secularisation because this waters down the power of religion. For example, it is more difficult for any one religion to claim a monopoly of truth. However, pluralisation may be evidence of religion become more popular, ust on an individual, not a social level.

Religion in global context; globalisation and the spread of religions

Religion and globalisation – brief revision notes covering different perspectives on the relationship between globalisation and religion. 

What is Fundamentalism? – c lass notes outlining Steve Bruce’s five features of religious fundamentalism and the difference between individual and communal fundamentalism. 

The Causes of Fundamentalism – class notes outlining Steve Bruce’s theory of the causes of Fundamentalism. 

Samuel Huntington – The Clash of Civilisations – Huntington believes that religion has become more important as a source of identity in a global world. Furthermore, as globalisation brings civilisations into closer contact, religion increasingly becomes a source of conflict. 

Karen Armstrong: Fundamentalism and the West – Against Huntington, Armstrong argues that political and economic factors are more important in explaining the rise of Fundamentalism since 2001, and that Islam is not necessarily prone to Fundamentalism. 

AQA A-level Sociology Exam Practice – Questions and Answer Links

Analyse two reasons for gender differences in the membership of religious organisations (10) – A full model answer which should get into the top band. 

Applying material from the item, analyse two reasons why younger people are generally less religious than older people (10)

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15.2: The Sociological Approach to Religion

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Learning Objectives

By the end of this section, you should be able to:

• Discuss the historical view of religion from a sociological perspective
• Describe how the major sociological paradigms view religion

From the Latin religio (respect for what is sacred) and religare (to bind, in the sense of an obligation), the term religion describes various 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 understand the universe. Some form of religion is found in every known culture, and it is usually practiced in a public way by a group. The practice of religion can include feasts and festivals, intercession with God or gods, marriage and funeral services, music and art, meditation or initiation, sacrifice or service, and other aspects of 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, and ceremony or ritual. These universals, and the differences in the way societies and individuals experience religion, provide rich material for sociological study.

In studying religion, sociologists distinguish between what they term the experience, beliefs, and rituals of a religion. Religious experience refers to the conviction or sensation that we are connected to “the divine.” This type of communion might be experienced when people are 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 bar mitzvah 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: Émile Durkheim, Max Weber, and Karl Marx. They are among the founding thinkers of modern sociology.

As stated earlier, 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 maintain 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 represents the power of society: When people celebrate sacred things, they celebrate the 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 Ethic and the Spirit of Capitalism (1905), he contends that the Protestant work ethic influenced 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 profits on frivolous things. (The modern use of “work ethic” comes directly from Weber’s Protestant ethic, although it has now lost its religious connotations.)

Big Picture

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 savings. 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. His 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. In fact, 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 workers in the mid- to late nineteenth century were influenced by the wake of the Industrial Revolution. Factory jobs tend to be simple, uninvolved, and require 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. Employees also seek autonomy and fulfillment in their jobs, not just wages. Higher levels of education have become necessary, as well as people 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 jobs.

On the other hand, the “McDonaldization” of the United States (Hightower 1975; Ritzer 1993), in which many service industries, such as the fast-food industry, 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 possible for younger individuals or those with low-level skills. 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.

German philosopher, journalist, and revolutionary socialist Karl Marx (1818–1883) also studied the social impact of religion. He believed religion reflects the social stratification of society and that it maintains inequality and perpetuates the status quo. For him, religion was just an extension of working-class (proletariat) economic suffering. He famously argued that religion “is the opium of the people” (1844).

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 force for cohesion that helped bind the members of society to the group, while Weber believed religion could be understood as something separate from society. Marx considered religion inseparable from the economy and the worker. Religion could not be understood apart from the capitalist society that perpetuated inequality. Despite their different views, these social theorists all believed in the centrality of religion to society.

Theoretical Perspectives on Religion

Modern-day sociologists often apply one of three major theoretical perspectives. These views offer different lenses through which to study and understand society: functionalism, symbolic interactionism, and conflict theory. Let’s explore how scholars applying these paradigms understand religion.

Functionalism

Functionalists contend that religion serves several functions in society. Religion, in fact, depends on society for its existence, value, and significance, and vice versa. From this perspective, religion serves several purposes, like providing answers to spiritual mysteries, offering emotional comfort, and creating a place for social interaction and social control.

In providing answers, religion defines the spiritual world and spiritual forces, including divine beings. For example, it helps answer questions like, “How was the world created?” “Why do we suffer?” “Is there a plan for our lives?” and “Is there an afterlife?” As another function, religion provides emotional comfort in times of crisis. Religious rituals bring order, comfort, and organization through shared familiar symbols and patterns of behavior.

One of the most important functions of religion, from a functionalist perspective, is the opportunities it creates for social interaction and the formation of groups. It provides social support and social networking and offers a place to meet others who hold similar values and a place to seek help (spiritual and material) in times of need. Moreover, it can foster group cohesion and integration. Because religion can be central to many people’s concept of themselves, sometimes there is an “in-group” versus “out-group” feeling toward other religions in our society or within a particular practice. On an extreme level, the Inquisition, the Salem witch trials, and anti-Semitism are all examples of this dynamic. Finally, religion promotes social control: It reinforces social norms such as appropriate styles of dress, following the law, and regulating sexual behavior.

Conflict Theory

Conflict theorists view religion as an institution that helps maintain patterns of social inequality. For example, the Vatican has a tremendous amount of wealth, while the average income of Catholic parishioners is small. According to this perspective, religion has been used to support the “divine right” of oppressive monarchs and to justify unequal social structures, like India’s caste system.

Conflict theorists are critical of the way many religions promote the idea that believers should be satisfied with existing circumstances because they are divinely ordained. This power dynamic has been used by Christian institutions for centuries to keep poor people poor and to teach them that they shouldn’t be concerned with what they lack because their “true” reward (from a religious perspective) will come after death. Conflict theorists also point out that those in power in a religion are often able to dictate practices, rituals, and beliefs through their interpretation of religious texts or via proclaimed direct communication from the divine.

The feminist perspective is a conflict theory view that focuses specifically on gender inequality. In terms of religion, feminist theorists assert that, although women are typically the ones to socialize children into a religion, they have traditionally held very few positions of power within religions. A few religions and religious denominations are more gender equal, but male dominance remains the norm of most.

Sociology in the Real World

Rational choice theory: can economic theory be applied to religion.

How do people decide which religion to follow, if any? How does one pick a church or decide which denomination “fits” best? Rational choice theory (RCT) is one way social scientists have attempted to explain these behaviors. The theory proposes that people are self-interested, though not necessarily selfish, and that people make rational choices—choices that can reasonably be expected to maximize positive outcomes while minimizing negative outcomes. Sociologists Roger Finke and Rodney Stark (1988) first considered the use of RCT to explain some aspects of religious behavior, with the assumption that there is a basic human need for religion in terms of providing belief in a supernatural being, a sense of meaning in life, and belief in life after death. Religious explanations of these concepts are presumed to be more satisfactory than scientific explanations, which may help to account for the continuation of strong religious connectedness in countries such as the United States, despite predictions of some competing theories for a great decline in religious affiliation due to modernization and religious pluralism.

Another assumption of RCT is that religious organizations can be viewed in terms of “costs” and “rewards.” Costs are not only monetary requirements, but are also the time, effort, and commitment demands of any particular religious organization. Rewards are the intangible benefits in terms of belief and satisfactory explanations about life, death, and the supernatural, as well as social rewards from membership. RCT proposes that, in a pluralistic society with many religious options, religious organizations will compete for members, and people will choose between different churches or denominations in much the same way they select other consumer goods, balancing costs and rewards in a rational manner. In this framework, RCT also explains the development and decline of churches, denominations, sects, and even cults; this limited part of the very complex RCT theory is the only aspect well supported by research data.

Critics of RCT argue that it doesn’t fit well with human spiritual needs, and many sociologists disagree that the costs and rewards of religion can even be meaningfully measured or that individuals use a rational balancing process regarding religious affiliation. The theory doesn’t address many aspects of religion that individuals may consider essential (such as faith) and further fails to account for agnostics and atheists who don’t seem to have a similar need for religious explanations. Critics also believe this theory overuses economic terminology and structure and point out that terms such as “rational” and “reward” are unacceptably defined by their use; they would argue that the theory is based on faulty logic and lacks external, empirical support. A scientific explanation for why something occurs can’t reasonably be supported by the fact that it does occur. RCT is widely used in economics and to a lesser extent in criminal justice, but the application of RCT in explaining the religious beliefs and behaviors of people and societies is still being debated in sociology today.

Symbolic Interactionism

Rising from the concept that our world is socially constructed, symbolic interactionism studies the symbols and interactions of everyday life. To interactionists, beliefs and experiences are not sacred unless individuals in a society regard them as sacred. The Star of David in Judaism, the cross in Christianity, and the crescent and star in Islam are examples of sacred symbols. Interactionists are interested in what these symbols communicate. Because interactionists study one-on-one, everyday interactions between individuals, a scholar using this approach might ask questions focused on this dynamic. The interaction between religious leaders and practitioners, the role of religion in the ordinary components of everyday life, and the ways people express religious values in social interactions—all might be topics of study to an interactionist.

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Not all religions share the same set of beliefs, but in one form or another, religion is found in all known human societies. Even the earliest societies on record show clear traces of religious symbols and ceremonies. Throughout history, religion has continued to be a central part of societies and human experience, shaping how individuals react to the environments in which they live. Since religion is such an important part of societies around the world, sociologists are very interested in studying it.

Sociologists study religion as both a belief system and a social institution. As a belief system, religion shapes what people think and how they see the world. As a social institution, religion is a pattern of social action organized around the beliefs and practices that people develop to answer questions about the meaning of existence. As an institution, religion persists over time and has an organizational structure into which members are socialized.

It's Not About What You Believe

In studying religion from a sociological perspective , it is not important what one believes about religion. What is important is the ability to examine religion objectively in its social and cultural context. Sociologists are interested in several questions about religion:

• How are religious beliefs and factors related to other social factors like race, age, gender, and education?
• How are religious institutions organized?
• How does religion affect social change ?
• What influence does religion have on other social institutions, such as political or educational institutions?

Sociologists also study the religiosity of individuals, groups, and societies. Religiosity is the intensity and consistency of practice of a person’s (or group’s) faith. Sociologists measure religiosity by asking people about their religious beliefs, their membership in religious organizations, and attendance at religious services.

Modern academic sociology began with the study of religion in Emile Durkheim’s 1897 The Study of Suicide in which he explored the differing suicide rates among Protestants and Catholics. Following Durkheim, Karl Marx and Max Weber also looked at religion’s role and influence in other social institutions such as economics and politics.

Sociological Theories of Religion

Each major sociological framework has its perspective on religion. For instance, from the functionalist perspective of sociological theory, religion is an integrative force in society because it has the power to shape collective beliefs. It provides cohesion in the social order by promoting a sense of belonging and collective consciousness . This view was supported by Emile Durkheim.

The second point of view, supported by Max Weber, views religion in terms of how it supports other social institutions. Weber thought that the religious belief systems provided a cultural framework that supported the development of other social institutions, such as the economy.

While Durkheim and Weber concentrated on how religion contributes to the cohesion of society, Karl Marx focused on the conflict and oppression that religion provided to societies. Marx saw religion as a tool for class oppression in which it promotes stratification because it supports a hierarchy of people on Earth and the subordination of humankind to divine authority.

Lastly, symbolic interaction theory focuses on the process by which people become religious. Different religious beliefs and practices emerge in different social and historical contexts because context frames the meaning of religious belief. Symbolic interaction theory helps explain how the same religion can be interpreted differently by different groups or at different times throughout history. From this perspective, religious texts are not truths but have been interpreted by people. Thus different people or groups may interpret the same Bible in different ways.

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Feminist Views on the Role of Religions

Last updated 15 Sept 2022

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Most feminists argue along similar lines to functionalists and Marxists that religion acts as a conservative force, maintaining the status quo. For feminists, that status quo is a patriarchal society.

Simone De Beauvoir (1953) took a very similar view to traditional Marxists, only instead of seeing religion as assisting in the subjugation of the workers, she saw it as exploiting and oppressing women. She argued that religious faiths encouraged women to be meek, to put up with inequality, exploitation and suffering and doing so will bring rewards in the afterlife.

There are several ways in which religion can promote patriarchy:

• Through religious scripture / teachings
• Through religious ceremonies and practices
• Through the structure and power-relations of religious organisations

Examples of patriarchy in scripture and teachings

• In several religions, women are presented as temptresses who distract men from the serious business of worship. In the bible, it is the first woman, Eve, who disobeys God and then goes on to tempt Adam and bring about his downfall too.
• In many religious teachings across a wide range of religions, women are given the role of nurturing, caring and giving birth. While these roles are presented positively and as essential, they reinforce the gender norms in society and the patriarchal power structures. If women choose not to conform to gender stereotypes, they are not only deviating from gender norms and family expectations, but deviating from God’s will too.
• Religious texts are full of male Gods, male prophets, male saints and male heroes. The books are written by men and interpreted by men.
• The rules of religious organisations – which are often more about culture and custom than scriptures – include a lot of rules that restrict the freedom of women. Rules on abortion, contraception, etc. alongside unequal rules relating to marriage and divorce, all put significant restrictions on fundamental life choices for women that are not placed on men.
• The purdah in Islam, where religious women are secluded from society, including the wearing of veils, etc. is seen by some feminists as exemplifying and entrenching patriarchy.

Examples of patriarchy in ceremonies and practices

• In several religious organisations men and women worship separately.
• In many religions both menstruation and pregnancy are treated as impure or ungodly. For example, in Islam women who are menstruating are not allowed to touch the Koran. Jean Holm (1994) suggests that these various restrictions on the participation of women contribute to the devaluation of women in many contemporary religions.

Examples of patriarchy in religious organisations

• Although some religious organisations do have women in senior positions, they are certainly the exception rather than the rule, and in most cases this is the result of relatively recent reforms. In the Roman Catholic Church, the Pope, all the cardinals, archbishops, bishops and priests are men. Most branches of Islam do not recognise female Imams, although there is some debate among Islamic scholars about whether women can ever lead prayers and whether for female-only or mixed congregations. There have been female Rabbis since the 1970s but it is still condemned by orthodox Jews. Although there have been women priests in the Church of England since 1994, it took a further 20 years before there was a female bishop. Karen Armstrong (1993) argued that the exclusion of women from the priesthood exemplified women’s marginalisation in religious and social life. Linda Woodhead has suggested that the exclusion of women both from positions of authority and from some religious practices comes from a deep-seated resistance to women’s freedom and choice altogether.
• There is a traditional gender division of labour in many religious organisations with an expectation that women will serve tea and cakes after the service, for instance.

Evaluating feminist views on the role of religion

• Not all feminists agree that religion is essentially patriarchal, arguing that many early religions featured prominent goddesses and other female figures. Instead they argue that patriarchal societies have changed religions in order to ensure they reflected and reinforced patriarchal values.
• Karen Armstrong (1993) argues that it was the development of monotheistic religions, with their all-powerful male Gods (such as Judaism, Christianity and Islam) which imbued religion with a patriarchal and sexist core. She points out that various goddesses and priestesses were replaced with male prophets.
• Nawal El Sadaawi argues that religions are not the direct cause of women’s exploitation and oppression (though they are often the tool employed to this end) the cause is a patriarchal society. She argues that powerful men reinterpreted religious beliefs and ideas in order to benefit themselves.
• Linda Woodhead argues that religion is not necessarily sexist or patriarchal and writes of a “religious feminism.” For example, she argues that the veil, in Islamic societies, has been misinterpreted by some western feminists. She argues that many Muslim women choose to wear a veil and see it is a positive and liberating choice. In very restrictive patriarchal Middle-Eastern societies, women have used face veils to allow them to enter society, obtain employment and in other ways empower themselves. In western countries, some women have chosen to wear veils in order to escape the male gaze. However, Nawal El Sadaawi has described the veil as “a tool to oppress women.”
• Others have suggested that religion is becoming increasingly female-dominated, particularly in western democracies. Attendance at religious services is much more common among women, for instance. However, feminists like De Beauvoir would argue that that is because women are the intended audience of the ideological messages being promoted: that women should cook, clean, have babies and tolerate inequality and oppression in exchange for rewards in the afterlife.
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Sociology of Religion: Beliefs in Society Essay

The sociology of religion is the study of how different sets of people in religious groups interact and how their behavior is influenced by these interactions. People’s religious practices, norms and behavior are influenced by interactions they have with each other in their religious groups.

Religion is a collective set of beliefs and practices with a spiritual foundation meant to influence people’s perceptions and behaviors. People who share similar religious ideals have collective behavior which identifies them as followers of that specific religious group. They have strong ties to fellow devotees in their religious groups.

These beliefs strengthen people’s adherence to religious doctrines which define the essence of a religion. Followers of a religious group have common ways of interaction which bind them together. They are required to perform specific roles which determine their status and power in their religious groups. They have faith in religious teachings which are strongly emphasized as sacred.

Religions has a set of beliefs and practices which all members need to adhere to. Followers of different religions have to be familiar with sacred texts which spell out beliefs and their relevance. They need to satisfy various expectations by performing religious rituals and other activities which have a lot of spiritual symbolism. Members of a particular religious group are socialized to treasure various moral codes of conduct in their lives.

By fulfilling moral objectives, members satisfy important tenets of their religion. The sacred aspects of religion make people interpret extra ordinary experiences differently. Any extra ordinary event is associated with a revered form of supernatural power or deity.They believe that a supernatural power guides their lives and as such, they need to reciprocate by devoting by their lives to the religious order they believe in.

Religious sociology is important because it helps people understand the value of religion in their lives. This makes one understand the essence of religion and how it shapes human character, identity and personality. People devote their thoughts and emotions to their religion for various reasons. Therefore, this helps one understand how religion binds members of a particular society to enable them have collective practices and beliefs.

People are able to understand the relationship they have with their religion and how this contributes to their existence. They are able to look at various rituals, practices and teachings rationally. This helps them understand how these religious tenets build their faith. The sociology of religion makes one to look critically at religious rituals which bind him or her with other devotees. The devotee is able to understand how these interactions shape their personality and behavior.

This subject helps a person understand the moral implications he needs to satisfy as stipulated by his or her religion. Therefore, this models an individual’s behavior to conform to acceptable societal norms and standards of behavior. Religious affiliation makes people more aware of their identity and the roles they are supposed to play within a given society.

Interactions people have with each other in a particular religious group gives them a sense of belonging and identity. General beliefs which bind people within various religious groups help them focus on life and what they seek to achieve out of it. Sacred texts enable believers interpret the teachings contained therein and apply them in their own lives. Sacred texts reassure people to be more righteous in what they do to reduce their pre-occupation with material objects.

The Rational Choice Theory argues that people are motivated by their own self interests before they choose to perform certain actions. Therefore, natural human behavior inclines people to engage in activities which have material or psychological benefits. The theory argues that people who choose to observe religious doctrines are motivated by their own individual needs. They expect to benefit from their devotion to religion by improvements in their personal welfare.

This theory argues that people are rational beings who only engage in an action after assessing benefits they stand to gain. Individual human actions determine how people in a group interact with each other. Different life experiences shape human behavior and they impact on choices people make. Therefore, people make personal religious decisions based on their past experiences after assessing how these choices will work for them.

This theory asserts that people opt for religious choices which give them personal satisfaction. They evaluate results they intend to achieve and come up with ways to attain them. The theory argues that human behavior is planned and this makes every individual calculate rewards and losses likely to be experienced before engaging in a particular action. People prefer to engage in actions that are naturally rewarding over those that punish them.

Therefore, they are willing to devote themselves to religion to gain protection, consolation and future promises of personal prosperity. Human consciousness drives them into religion to gain recognition, status, social connections and money. This is made possible by interactions they have with other devotees who have similar aspirations. Therefore, by being active in religion, devotees achieve their own personal interests.

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IvyPanda. (2018, December 19). Sociology of Religion: Beliefs in Society. https://ivypanda.com/essays/sociology-reflection-paper/

"Sociology of Religion: Beliefs in Society." IvyPanda , 19 Dec. 2018, ivypanda.com/essays/sociology-reflection-paper/.

IvyPanda . (2018) 'Sociology of Religion: Beliefs in Society'. 19 December.

IvyPanda . 2018. "Sociology of Religion: Beliefs in Society." December 19, 2018. https://ivypanda.com/essays/sociology-reflection-paper/.

1. IvyPanda . "Sociology of Religion: Beliefs in Society." December 19, 2018. https://ivypanda.com/essays/sociology-reflection-paper/.

Bibliography

IvyPanda . "Sociology of Religion: Beliefs in Society." December 19, 2018. https://ivypanda.com/essays/sociology-reflection-paper/.

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