Functions of Religion

The structural-functional approach to religion has its roots in Emile Durkheim’s work on religion.
Durkheim argued that religion is, in a sense, the celebration and even (self-) worship of human
society. Given this approach, Durkheim proposed that religion has three major functions in society: it
provides social cohesion to help maintain social solidarity through shared rituals and beliefs, social
control to enforce religious-based morals and norms to help maintain conformity and control in
society, and it offers meaning and purpose to answer any existential questions. Further, Durkheim
placed himself in the positivist tradition, meaning that he thought of his study of society as
dispassionate and scientific. He was deeply interested in the problem of what held complex modern
societies together. Religion, he argued, was an expression of social cohesion.

Religion, for Durkheim, is not imaginary, although he does deprive it of what many believers find
essential. Religion is very real; it is an expression of society itself, and indeed, there is no society that
does not have religion. We perceive as individuals a force greater than ourselves and give that
perception a supernatural face. We then express ourselves religiously in groups, which for Durkheim
makes the symbolic power greater. Religion is an expression of our collective consciousness, which
is the fusion of all of our individual consciousness, which then creates a reality of its own.

It follows, then, that less complex societies, such as the Australian Aborigines, have less complex
religious systems, involving totems associated with particular clans. The more complex a particular
society is, the more complex the religious system. As societies come in contact with other societies,
there is a tendency for religious systems to emphasize universalism to a greater and greater extent.
However, as the division of labor makes the individual seem more important, religious systems
increasingly focus on individual salvation and conscience.

The primary criticism of the structural-functional approach to religion is that it overlooks religion’s
dysfunctions. For instance, religion can be used to justify terrorism and violence. Religion has often
been the justification of, and motivation for, war. In one sense, this still fits the structural-functional
approach as it provides social cohesion among the members of one party in a conflict. For instance,
the social cohesion among the members of a terrorist group is high, but in a broader sense, religion is
obviously resulting in conflict without questioning its actions against other members of society.

Some of the most important functions of religion are as follows: 1. Religion as an

Integrative Force 2. Creating a Moral Community 3. Religion as Social Control 4.
Provides Rites of Passage 5. Religion as Emotional Support 6. Religion Serves a
Means to Provide Answers to Ultimate Questions 7. Religion as a Source of
Identity 8. Legitimating Function of Religion 9. Psychologizing Religion 10.
Religion Acts as Psychotherapy 11. Religion as an Agent of Social Change 12.
Religion as an Agent of De-politicization 13. Religion Controls Sexuality.

Religion is a cultural universal because it fulfills several basic functions within

human societies. It is a basic requirement of group life. In sociological terms,
these include both manifest and latent functions. Among the manifest (open and
stated) functions of religion are included defining the spiritual world and giving
meaning to the divine.

Religion provides an explanation for events that seem difficult to understand. By

contrast, latent functions or religion are unintended, covert, or hidden.
Functionalists suggest that religion is a requirement for society and individual
both because it serves both manifest and latent functions.

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These functions are discussed below in brief:

1. Religion as an Integrative Force:
Durkheim believed that the primary function of religion was to preserve and
solidify society. It functions to reinforce the collective unity or social solidarity of
a group. Sharing the same religion or religious interpretation of the meaning of
life unites people in a cohesive and building moral order.

The social cohesion is developed through rituals such as reciting prayer in the
honour of God, institutions of worship (church, temple, mosque, etc.),
performing Namaz, and multitudes of observances and ceremonies practised by
different groups.

The unifying rituals of different faiths are also observed by individuals on the
most significant occasions such as birth, marriage and death. This integrative
function of religion was particularly apparent in traditional, pre-industrial
societies.
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Durkheim was particularly concerned with a perplexing question, ‘How can

human societies be held together when they are generally composed of
individuals and social groups with diverse interests and aspirations’. In his view,
religious bonds often transcend these personal and divisive forces. It gives people
certain ultimate values and ends to hold in common.

Although the integrative impact of religion has been emphasized here, it should
be noted that religion is not the only integrative force—the feelings of nationalism
or patriotism may also serve the same end. In contemporary industrial societies,
people are also bound together by patterns of consumption, ways of life, laws and
other forces.

2. Creating a Moral Community:

Religion provides a system of beliefs around which people may gather to belong
to something greater than themselves in order to have their personal beliefs
reinforced by the group and its rituals. Those who share a common ideology
develop a collective identity and a sense of fellowship.

Members of moral community also share a common life. This moral community
gives rise to social community through the symbolism of the sacred that supports
the more ordinary aspects of social life. Religion then legitimizes society. It
provides sacred sanction for the social order and for its basic values and
meanings.

3. Religion as Social Control:

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Frank E. Manuel (1959) had said that ‘religion was a mechanism which inspired
terror, but terror for the preservation of society’. While conservatives have valued
religion for its protective function, radicals have also often recognized that
religion can be a support of the established order, and have, consequently, been
critical of religion.

Friedrich Engels, a life-long close associate of Karl Marx, once noted that religion
could make the masses ‘submissive to the behests of the masters it had pleased
God to place over them’. Durkheim also emphasized that besides acting as an
integrating force, religion also reinforces social control in oppressive society.

Religious beliefs can influence the conduct of those who believe in them. It keeps
people ‘in line’ through folkways and mores. It provides a foundation for mores of
society. Religious sanctions are sought for certain desirable patterns of behaviour
to persist in society in the forms of mores. Thus, many taboos in various cultures
have religious sanctions, e.g., the taboo against eating of pork in Jewish and
Muslims and cows meat in Hindus.

4. Provides Rites of Passage:

Religion helps us in performing ceremonies and rituals related to rites of passage
(birth, marriage, death and other momentous events) which give meaning and a
social significance to our life.

5. Religion as Emotional Support:

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Religion is a sense of comfort and solace to the individuals during times of

personal and social crises such as death of loved ones, serious injury, etc. This is
especially true when something ‘senseless’ happens. It gives them emotional
support and provides consolation, reconciliation and moral strength during trials
and defeats, personal losses and unjust treatments.

It provides a means whereby man can face the crises and vicissitudes of life with
strength and fortitude. The concepts of karma and transmigration among Hindus
and Jesus Christ as son of God and prayer among Christians seek to provide such
fortitude and strength.

Thomas O’Dea (1970) writes, ‘Men need emotional support in the face of
uncertainty, consolation when confronted with disappointments and anxiety.’ It
is often said that visiting places of worship and holy premises serves as outlets for
releasing tension and stress.

Religion offers consolation to oppressed peoples also by giving them hope that
they can achieve salvation and eternal happiness in the afterlife. Religion
increases the ‘God will provide’ the attitude.

6. Religion Serves a Means to Provide Answers to Ultimate Questions:

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Why are we here on earth? Is there a supreme being? What happens after death?
All religions have certain notions and beliefs that provide answers to the above
questions. These beliefs are based on the faith that life has a purpose, and there is
someone or something that controls the universe. It defines the spiritual world
and gives meaning to the divine. Because of its beliefs concerning people’s
relationships to a beyond, religion provides an explanation for events that seem
difficult to understand.
7. Religion as a Source of Identity:
Religion gives individuals a sense of identity—a profound and positive self-
identity. It enables them to cope effectively with the many doubts and
indignation of everyday life. Religion may suggest people that they are not
worthless or meaningless creatures and thus helps them alleviating the
frustrating experiences of life which sometimes force a person to commit suicide.
According to Thomas Luckman (1983), ‘The prime function of religion is to give
personal meaning to life’.
In industrial societies, religion helps to integrate newcomers by providing a
source of identity. For example, Bangladeshi immigrants in India, after settling in
their new social environment, came to be identified as Indian Muslims. In a
rapidly changing world, religious faith often provides an important sense of
belonging.

8. Legitimating Function of Religion:

According to Max Weber (1930), religion may be used to explain, justify or
rationalize the exercise of power. It reinforces the interests of those in power.
Even in societies not as visibly ruled by religious dogma, religion legitimates the
political sector.

For example, India’s traditional caste system defined the social structure of
society. According to one theory, caste system is a creation of the priesthood
(Brahmins)—the uppermost stratum of this system, but it also served the
interests of political rulers by granting legitimacy to social inequality.

Marx has acknowledged that religion plays an important role in legitimating the
existing social structure. The values of religion reinforce other social institutions
and the social order as a whole and as a consequence it perpetuates social
inequality in society.

9. Psychologizing Religion:
The notion of ‘positive thinking’ serves as an example of psychologizing religion.
It provides peace of mind, promises prosperity and success in life, as well as
effective and happy human relations. It is thus a source of security and
confidence, and also of happiness and success in this world.

But at times religion can be debilitating and personally destructive. Persons

convinced of their own essential wickedness can suffer extreme personal
difficulties. As Kingsley Davis (1949) noted, ‘Like other medicines, it (religion)
can sometimes make worse the very thing it seeks to remedy.
Innumerable are the psychoses and neuroses that have religious content’. But, in
this role, religion is not always harmful. Many times, it serves as a liberating and
integrating force for individuals. For instance, it helps in bringing change
(sobriety) to seemingly hopeless alcoholics.

10. Religion Acts as Psychotherapy:

In modern world, religion has also become a supporting psychology—a form of
psychotherapy. Now, God is conceived of as a humane and considerate God. Such
a hopeful perception helps the sufferer in alleviating his/her personal and social
crisis.

A new vocation of religious practitioner has recently come up in the mental

health field as a helping professional. It already existed in village India and other
places in the form of shamans, priests and magicians (shamans are treated as
super-humans endowed with supernatural powers in some tribal societies).

11. Religion as an Agent of Social Change:

While religion supports the status quo in its priestly function, it inspires great
change in its prophetic function. It can enable individuals to transcend social
forces; to act in ways other than those prescribed by the social order.

Mahatma Gandhi, Jesus, Thomas More all died upholding spiritual beliefs that
were not those of the social order in which they lived. Religion, in its prophetic
function, provides individuals with an unshakable foundation of social criticism
which later on becomes the basis for social change. Many religious groups of the
world protested against Vietnam and Iraq wars and an age-old Buddha statue in
Afghanistan.

Generally, religion is regarded as an impediment in the path of social change but

many religious groups, by criticizing existing rules of social morality and social
injustice, and community or government actions, help in bringing about social
change. In this regard, Max Weber’s pioneering work on the relationship between
economy and the religion.

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The Protestant Ethic and the Spirit of Capitalism (1930) can be cited that how
Protestant ethic had helped in the development of spirit of capitalism in certain
European nations. Weber’s major theoretical point to be noted here is that ideas
can change history, and in so doing can contribute to changes in the material
context of life.

Despite establishing relationship between religious ethic and economy, Weber

argued that the effects of religion on society are unpredictable and varied.
Sometimes it might have conservative effect, whereas in other cases it might
contribute to social change. Thus, Buddhism militated against the development
of capitalism in China, whereas in Northern Europe, Calvinism had the opposite
effect.

Contrary to Weber, Marx has put forth a quite opposite thesis. He opined that
religion impedes social change by encouraging oppressed people to focus on
other worldly concerns rather than on their immediate poverty or exploitation.
He said, ‘Religion is the sigh of the oppressed creature, the feelings of heartless
world …. It is the opiate of the people.’ Whereas Marx had seen religion as a
consequence of the economy, Weber believed that religion helped to shape a new
economic system.

It should be noted that many religious leaders have acted in the forefront of many
social and political movements. For example, Martin Luther King fought for civil
rights of Blacks in America. Swami Dayanand worked aggressively for women
education and widow remarriage in India.
12. Religion as an Agent of De-politicization:
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According to Bryan Wilson (1976), religion functions as an agent of de-

politicization. Marxists suggest that by inducing a ‘false consciousness’ among the
disadvantaged, religion lessens the possibility of collective political action. In
simpler terms, religion keeps people away from seeing their lives and societal
conditions in political terms.

13. Religion Controls Sexuality:

According to B. Turner (1992), ‘religion has the function of controlling the
sexuality of the body, in order to secure the regular transmission of property via
the family’. In feudalism, and now in capitalism, religious control of sexuality is
an important vehicle for the production of legitimate offspring.

In the end, it may be said that in spite of being regarded as superstition, religion
is persisting for such a long time as a social institution because of its varied
functions cited above that it performs for the welfare of the individual and the
society both.

At many times, even the so-called educated people regard religious laws as
superior to the man-made laws. In primitive and traditional societies and even
some sections of modern societies, despite all-round attack over it, religion is a
pervasive matter, and religious beliefs and rites play an important part in the
activities of various kinds of groups—from family to occupational groups. Though
inhabitants and citizens of a ‘modern’ society, many remain traditional in their
religious and moral outlook. For some, this means that religious authority and
principles override that of secular law.
Connecting with the Divine
The major world religions and their beliefs about God. Hinduism, Buddhism,
Islam, Christianity, and New Age Spirituality...

By Marilyn Adamson

We all want to make it through life with success, some sense that we did it right. So what about the
major world religions? Is there anything in them that might give our lives greater depth and direction?

The following looks at the major world religions... Hinduism, New Age Spirituality, Buddhism, Islam,
and Christianity.* There is a brief description of each, their view of God, and what a person can gain
from that religion. The ending explains how Jesus' teaching differs from the major religions.

*Each of these religions has sects with differing beliefs. The description given here focuses on the core beliefs of each
religion. Other major religions, such as Judaism, could be discussed, but for brevity, we have chosen these.

Hinduism and its beliefs

Most Hindus worship one Being of ultimate
oneness (Brahman) through infinite
representations of gods and goddesses. These
various deities become incarnate within idols,
temples, gurus, rivers, animals, etc.

Hindus believe their position in this present life

was determined by their actions in a previous life.
Hinduism therefore provides a possible
explanation for suffering and evil in this life. If a
person’s behavior before was evil, they might
justifiably experience tremendous hardships in
this life. Pain, disease, poverty or a disaster like
a flood is deserved by that person because of
their own evil actions, usually from a previous
lifetime.

A Hindu's goal is to become free from the law of

karma...to be free from continuous
reincarnations. Only the soul matters which will one day be free of the cycle of rebirths and be at rest.

Hinduism lets a person choose how to work toward spiritual perfection. There are three possible ways
to end this cycle of karma: 1. Be lovingly devoted to any of the Hindu deities; 2. Grow in knowledge
through meditation of Brahman (oneness)...to realize that circumstances in life are not real, that
selfhood is an illusion and only Brahman is real; 3. Be dedicated to various religious ceremonies and
rites.
New Age Spirituality and its beliefs
New Age Spirituality promotes the development
of the person's own power or divinity. When
referring to deity, a follower of this type of
spirituality is not talking about a transcendent,
personal God who created the universe, but is
referring to a higher consciousness within
themselves. A person pursuing spiritual
development would see themselves as deity, the
cosmos, the universe. In fact, everything that the
person sees, hears, feels or imagines is to be
considered divine.

Highly eclectic, New Age Spirituality is a

collection of ancient spiritual traditions, taught by
a vast array of speakers, books and seminars. It
acknowledges many gods and goddesses, as in
Hinduism. The Earth is viewed as the source of
all spirituality, and has its own intelligence,
emotions and deity. But superseding all is self.
Self is the originator, controller and power over all. There is no reality outside of what the person
determines.

New Age teaches eastern mysticism and spiritual, metaphysical and psychic techniques, such as
breathing exercises, chanting, drumming, meditating...to develop an altered consciousness and one's
own divinity.

Anything negative a person experiences (failures, sadness, anger, selfishness, hurt) is considered an
illusion. Believing themselves to be completely sovereign over their life, nothing about their life is
wrong, negative or painful. Eventually a person develops spiritually to the degree that there is no
objective, external reality. A person, becoming a god, creates their own reality.
Buddhism and its beliefs
Buddhists do not worship any gods or God.
People outside of Buddhism often think that
Buddhists worship the Buddha. However, the
Buddha (Siddhartha Gautama) never claimed to
be divine, but rather he is viewed by Buddhists
as having attained what they are also striving to
attain, which is spiritual enlightenment and, with
it, freedom from the continuous cycle of life and
death.

Most Buddhists believe a person has countless

rebirths, which inevitably include suffering. A
Buddhist seeks to end these rebirths. Buddhists
believe it is a person's cravings, aversion and
delusion that cause these rebirths. Therefore, the
goal of a Buddhist is to purify one's heart and to
let go of all yearnings toward sensual desires
and the attachment to oneself.

Buddhists follow a list of religious principles and adhere to personal restraint, fasting and very
dedicated meditation. When a Buddhist meditates it is not the same as praying or focusing on a god,
it is more of a self-discipline. Through practiced meditation a person may reach Nirvana -- "the
blowing out" of the flame of desire.

Buddhism provides something that is true of most major religions: disciplines, values and directives
that a person may want to live by.

Islam and its beliefs

Muslims believe there is the one almighty God,
named Allah, who is infinitely superior to and
transcendent from humankind. Allah is viewed as
the creator of the universe and the source of all
good and all evil. Everything that happens is
Allah's will. He is a powerful and strict judge, who
will be merciful toward followers depending on
the sufficiency of their life's good works and
religious devotion. A follower's relationship with
Allah is as a servant to Allah.

Though a Muslim honors several prophets,

Muhammad is considered the last prophet and
his words and lifestyle are that person's authority.
To be a Muslim, one must follow five religious
duties: 1. Repeat a creed about Allah and
Muhammad; 2. Recite certain prayers in Arabic
five times a day; 3. Give to the needy; 4. One
month each year, fast from food, drink, sex and
smoking from sunrise to sunset; 5. Pilgrimage once in one's lifetime to worship at a shrine in Mecca.
At death -- based on one's faithfulness to these duties -- a Muslim hopes to enter Paradise. If not,
they will be eternally punished in hell.

For many people, Islam matches their expectations about religion and deity. Islam teaches that there
is one supreme deity, who is worshiped through good deeds and disciplined religious rituals. After
death a person is rewarded or punished according to their religious devotion. Muslims believe that
giving up one’s life for Allah is a sure way of entering Paradise.

Christianity and its beliefs

Christians believe in one eternal God who is
creator of all that is. He is viewed as a loving
God who offers everyone a personal relationship
with himself now in this life.

In his life on Earth, Jesus Christ did not identify

himself as a prophet pointing to God or as a
teacher of enlightenment. Rather, Jesus claimed
to be God in human form. He performed
miracles, forgave people of their sin and said that
anyone who believed in him would have eternal
life.

Followers of Jesus regard the Bible as God's

written message to humankind. In addition to
being an historical record of Jesus' life and
miracles, the Bible reveals his personality, his
love and truth, and how one can know and relate
to God, as you could a friend.

Christians believe that all people sin, including themselves. They see Jesus as their Savior, as the
Messiah who was prophesied by all the prophets of the Old Testament, in the Bible. They believe that
Jesus Christ, out of love for us, paid for the sin for all of humanity by dying on a cross. Three days
later, he rose from the dead as he promised, proving his deity.

How distinct are these major religions?

In looking at these major belief systems and their views of God, we find tremendous diversity:

 Hindus acknowledge multitudes of gods and goddesses.

 Buddhists say there is no deity.
 New Age Spirituality followers believe they are God.
 Muslims believe in a powerful but unknowable God.
 Christians believe a loving God who created us to know him.

Are all religions worshiping the same God? Let's consider that. New Age Spirituality teaches that
everyone should come to center on a cosmic consciousness, but it would require Islam to give up
their one God, Hinduism to give up their numerous gods, and Buddhism to establish that there is a
God. Of these, only one affirms that there is a loving God who can be known now in this life.
What does each religion require?
The world's major religions (Hinduism, New Age Spirituality, Buddhism, Islam, Christianity) are also
quite unique in their requirements.

Most of the world religions place an individual on their own, striving for spiritual perfection.

In Hinduism a person is on their own trying to gain release from karma. In New Age a person is
working at their own divinity. In Buddhism it is an individual quest at being free from desire. And in
Islam, the individual follows religious laws for the sake of paradise after death. With Jesus Christ, you
see God offering us a relationship with himself, not based on our efforts, but based on what he did for
us.

All religions are working on the same problem.

We’re all aware of personal failings and the need to be better. This is what leads to the creation of
religions. We also want to feel at peace, fulfilled and having inner strength. And so we move to
practices like meditation, religious rituals, self-help books, fasting, prayer, personal sacrifice,
pilgrimages, etc.

However, when it comes to connecting with God who is there and created us, our problem is not lack
of personal effort. Our problem is our sin. No amount of good works is going to cover up or disguise
those times we’ve acted contrary to God’s holy ways.

It’s interesting that Buddha never claimed sinlessness. Muhammad also

admitted that he was in need of forgiveness. "No matter how wise, no
matter how gifted, no matter how influential other prophets, gurus, and
teachers might be, they had the presence of mind to know that they were
imperfect just like the rest of us."1

God tells us that our sin stands as a barrier between us and him. We sense
that separation, that distance. That’s what leads to religious practices.

God acknowledges this separation between us and him and provided a

solution to it. He said the payment for sin is death…eternal spiritual separation from him. Yet out of
love for us, Jesus Christ, God himself, came in human form to pay for our sin for us.

Jesus took all of our sin on himself, suffered on a cross, and willingly died in our place. The Bible
says, "By this we know love, that he laid down his life for us." 2

“For the wages [payment] for sin is death, but the free gift of God is eternal life through Christ Jesus
our Lord.”3

God is offering us complete forgiveness because of Jesus' death for us. This means forgiveness for
all our sins...past, present and future. Jesus paid for them all. God, who created the universe, loves
us and wants to be in a relationship with us. "This is how God showed his love among us: he sent his
one and only Son into the world that we might live through him." 4

"For God so loved the world that he sent his one and only Son, that whoever believes in him should
not perish, but have eternal life."5
Christ offers us real freedom from our sin and guilt. He does not leave a person's failures on their
shoulders, with a dim hope of becoming a better person tomorrow.

In Jesus Christ, God reached toward humanity, providing a way for us to connect with him.

God wants us to know him.

Jesus said, "He who comes to me will never go hungry, and he who believes in me will never be
thirsty...and whoever comes to me I will never drive away." 6 Jesus called people not only to follow his
teachings, but to follow him. He said, "I am the way, and the truth and the life."7 In claiming to be the
truth, Christ goes beyond mere prophets and teachers who simply said they were speaking the truth. 8

Jesus identified himself as equal to God, and even gave proof. Jesus said that he would be crucified
on a cross and that three days after his death, he would come back to life. He didn't say he would
reincarnate someday into a future life. (Who would know if he actually did it?)

He said three days after being buried he would show himself alive to those who saw his crucifixion.
On that third day, Jesus' tomb was found empty and many people testified that they saw him alive
again. He now offers eternal life to us.

Unlike many world religions...

This is not a commitment to a method of self-improvement like the Eight
Fold Path or the Five Pillars, or meditation, or good works or even the Ten
Commandments. These seem clear, well-defined, easy-to-follow paths for
spirituality. But they become a burdensome striving for perfection, and
connection with God is still distant.

With Jesus Christ it’s a two-way interaction between you and God. He
welcomes us to go to him. “The Lord is near to all who call upon him, to all
who call upon him in truth.”9 You can communicate with God, who will
answer your prayer, give you greater peace and joy, provide direction, show you his love, and
transform your life.

Jesus said, “I came that they might have life, and have it more abundantly.” 10 It will not mean that life
will become perfect and free of problems. But it means that in the midst of life, you can relate to God
who is willing to be involved in your life and faithful in his love.

Our hope is not in following laws or standards, but in knowing a Savior who fully accepts us because
of our faith in him and his sacrifice for us. We don't earn our place in heaven by religious efforts or
good deeds. Heaven is a free gift to us, when we begin a relationship with Jesus Christ.

Would you like to be totally forgiven and personally come to know God's love for you?

Beginning a relationship with God.

In the world’s religions a person has a relationship with teachings, ideas, paths, rituals. Through
Jesus, a person can have a relationship with the loving and powerful God. You can talk with him and
he will guide you in this life now. He doesn’t just point you to a path, a philosophy, or a religion.
He welcomes you to know him, to experience joy, and to have confidence in his love in the midst of
life's challenges. “See what love the Father has given us, that we should be called children of God.” 11

You can begin a relationship with God right now. It is as simple as sincerely asking him for his
forgiveness of your sin and inviting him to enter your life. Jesus said, "Behold, I stand at the door [of
your heart] and knock. If anyone hears my voice and opens the door, I will come into him."12

Would like to begin a relationship with the God who created you, who deeply loves you? You can do
so right now, if it is your heart's desire: "God, I ask you to forgive me and invite you to enter my heart
right now. Thank you Jesus for dying for my sins. Thank you for coming into my life as you said you
would."

If you sincerely asked God to come into your life, you have begun a personal relationship with him. It
is like you have just met God and he wants you to know him better.