Comprehensive Guide to Religion: Definitions, History, and Practice

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Last updated 3:15 AM on 8/30/26
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221 Terms

1
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Did ancient societies have a concept of 'religion' like we do?

No, they had terms like religio, cultus, and ritus, referring to worship and social duty.

2
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When did the modern category of 'religion' emerge?

In the 17th century Europe, during the separation of 'religion' from the 'secular.'

3
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How were 'world religions' constructed?

They were modeled after Christianity, assigning founders, scriptures, and doctrines.

4
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Why is defining religion so difficult?

Major scholars defined it differently, leading to exclusions and inclusions in definitions.

5
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What is the 'family resemblance' approach?

Religions share overlapping features without a single essential core.

6
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What does Talal Asad argue?

'Religion' and 'the secular' are products of Western modern history and power structures.

7
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Why hasn't the term 'religion' disappeared if it's so unstable?

It still refers to something real in social life, with meanings that evolve.

8
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What kind of category is religion?

A social kind that exists through collective recognition and usage.

9
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What is Appiah's final point about religion?

'Religion' resists a single definition but remains useful for law, scholarship, and identity.

10
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What is the Conflict Thesis?

Religion and science are inherently in opposition. When one is right, the other must be wrong.

11
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How does Galileo fit the Conflict Thesis?

He was punished by the Church for supporting heliocentrism, often used as evidence that religion suppresses science.

12
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How does the Boko Haram quote support the Conflict Thesis?

It explicitly rejects scientific explanations (rain cycle, spherical earth, evolution) when they contradict religious belief.

13
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What is the Complexity Thesis?

Religion and science are not necessarily opposed. Their relationship varies by context, time period, and interpretation.

14
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What does the Complexity Thesis argue about Galileo?

His case was political, theological, and institutional—not simply 'science vs religion.'

15
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What is the core contrast between the Conflict Thesis and Complexity Thesis?

Conflict Thesis → Science vs Religion (war model); Complexity Thesis → Historically complicated relationship, not always opposition.

16
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What myth is Osler challenging?

That the Scientific Revolution freed science from religion and created a permanent split.

17
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What was 'science' called in the 17th century?

Natural philosophy — and there was no such thing as a 'scientist.'

18
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Were natural philosophy and theology separate?

Institutionally yes, but intellectually deeply intertwined.

19
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How did religious beliefs shape scientific debates?

Arguments about heliocentrism, laws of nature, causation, and knowledge were infused with theological assumptions.

20
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Did mechanical philosophy lead to atheism?

No. Thinkers like Descartes, Boyle, Gassendi, and Newton were devout and built God into their systems.

21
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What happened to Aristotle's four causes?

Mechanical philosophers emphasized efficient causes, but still preserved divine purpose.

22
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What is the 'Two Books' metaphor?

God reveals truth through both Scripture (God's Word) and Nature (God's Work).

23
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Did Newton separate science from theology?

No. He saw studying nature as part of understanding God.

24
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Was Galileo's trial simple 'science vs religion'?

No. It involved disputes over biblical interpretation and authority, not blanket opposition to science.

25
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What is Osler's main conclusion?

In the 17th century, natural philosophy and theology were inseparable. The clean separation came later.

26
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What major idea is Smith critiquing?

The idea that 'religion' is a timeless, universal category that has always existed in the same way.

27
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What does Smith argue about the word 'religion'?

It is a modern Western concept that was projected backward onto earlier cultures.

28
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What distinction does Smith propose instead of 'religion'?

He distinguishes between faith (personal, living belief) and cumulative tradition (historical practices, texts, institutions).

29
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Why is 'religion' misleading, according to Smith?

It treats dynamic, lived faith as if it were a fixed system or object.

30
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How does this relate to modern scholarship?

Scholars reify religions (e.g., 'Christianity,' 'Islam') as bounded systems, when historically they were fluid and evolving traditions.

31
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What is the core takeaway from Smith's argument?

'Religion' is not a neutral label—it shapes how we think. Faith is lived; 'religion' is a later conceptual construction.

32
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What problem do the missionary quotes reveal?

Europeans often described Indigenous peoples as having 'no religion' because they didn't express belief in familiar (Christian-style) ways.

33
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Why is 'belief' a troublesome concept?

It assumes religion is primarily about holding certain ideas to be true.

34
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What definition of religion does Durkheim give?

A unified system of beliefs and practices related to sacred things that unite people into a moral community.

35
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What definition does Geertz give?

A system of symbols that creates lasting emotions and motivations and helps people understand their world.

36
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What historical shift does Smith highlight about 'belief'?

Medieval: Loyalty or allegiance to a person; King James Bible: Loyalty to a message; Modern (20th c.): Holding propositions to be true.

37
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What is the difference between 'believe in' and 'believe that'?

Believe in: Loyalty, commitment, allegiance; Believe that: Accepting a proposition as true (often with implied uncertainty).

38
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Why is 'belief' ethnocentric?

It reflects a Protestant Christian model that centers religion on inner conviction rather than ritual, practice, or social life.

39
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What does 'believing in' imply politically?

Allegiance and loyalty—it reflects a power relationship, not just mental agreement.

40
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What is the core takeaway from Week 3?

Religion cannot be reduced to 'belief.' Focusing on belief can distort how different cultures live and practice religion.

41
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What's the core problem with using 'belief' to study religion?

It assumes a universal relationship: Religious Person → believes → Religious Content, which varies across cultures and contexts.

42
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Why is 'belief' limiting?

It prioritizes thought over action, assumes orthodoxy, ignores doubt and flexibility, and implies loyalty.

43
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What term replaces 'belief' in this framework?

Stance

44
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What is 'stance'?

The variable attitudes, evaluations, and degrees of engagement people have toward religious content.

45
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Why is stance better than belief?

It allows for diversity in how people relate to religious rules and teachings.

46
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What do strict biblical rules show?

Religious rules often exist but are not strictly followed in practice.

47
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What is anthropologically important about rule-breaking?

Rule-breaking is just as important as rule-following for understanding religion.

48
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Is orthodoxy the default?

No, orthodoxy is one possible stance among many.

49
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What determines whether people follow religious rules?

Religious discipline, which includes social systems that train and enforce behavior.

50
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Why bring up faith-based prisons?

They show how religious discipline and carceral discipline overlap, functioning as systems of moral reform and behavioral control.

51
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What is Mayblin's main critique of anthropology of religion?

It has taken an 'earnest turn' — overemphasizing discipline, piety, and intense self-cultivation.

52
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What group has been understudied?

The 'lapsed,' indifferent, or loosely affiliated religious subjects.

53
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What is a 'lapsed Catholic'?

Someone who identifies as Catholic but does not strictly practice or follow all rules.

54
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What is Mayblin's key argument?

Catholicism survives and expands not only through discipline, but through leniency and flexibility.

55
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What is a 'technology of leniency'?

Institutional mechanisms that reduce strict demands while keeping people within the religious system (e.g., indulgences, divided spiritual labor).

56
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How does division of labor work in Catholicism?

Priests perform intensive spiritual labor; laypeople can defer piety. Not everyone must be equally disciplined.

57
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What does 'community of deferral' mean?

Religious effort can be shared or postponed — others (priests, family members) may carry spiritual responsibility.

58
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Why are indulgences important in her argument?

They show how forgiveness and merit were bureaucratically managed, allowing participation without extreme ascetic discipline.

59
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What does 'ex opere operato' mean in baptism?

Sacraments work by being performed; baptism leaves an indelible mark, even if someone later 'lapses.'

60
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What is the final takeaway?

Lapsedness is not outside Catholicism — it is structurally built into it. Discipline and leniency coexist.

61
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What is Cabantous studying?

Unbelief, irreligion, and atheism in early modern Europe.

62
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What is the main argument of Cabantous?

Open atheism was rare, but forms of practical irreligion and doubt were more common than official records suggest.

63
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Why does atheism appear rare in historical records?

Because it was dangerous — people risked punishment, so disbelief was often hidden or indirect.

64
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What's the difference between atheism and irreligion?

Atheism is the explicit denial of God; irreligion is indifference, neglect of practice, mocking religion, or moral behavior outside church norms.

65
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Who were often labeled as atheists?

Political enemies, libertines, skeptics, or those seen as morally corrupt — sometimes falsely.

66
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What social spaces encouraged irreligion?

Urban centers, ports, intellectual circles, and environments with social mobility.

67
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How did the Church interpret irreligion?

As moral disorder and social danger, not just theological error.

68
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What is a key historical takeaway from Cabantous' study?

Even in deeply Christian societies, belief was never uniform. Doubt, indifference, and nonconformity always existed.

69
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What is the key question of this lecture?

How do religious leaders and teachings become seen as legitimate?

70
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What is 'stance'?

The variable attitudes and levels of engagement people take toward religious content (orthodoxy, doubt, leniency, rebellion, etc.).

71
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What is Legal (Rational-Legal) Legitimacy?

Authority based on formal rules and laws.

72
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What is an example of Legal Authority?

Religious courts, clerical hierarchies.

73
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What is a strength of Legal Authority?

Stable, predictable, enforceable through institutions.

74
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What is a weakness of Legal Authority?

Can compete with secular law; may feel impersonal or rigid.

75
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What is Traditional Legitimacy?

Authority based on long-standing custom and habit.

76
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What is a strength of Traditional Authority?

Stability and continuity across generations.

77
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What is a weakness of Traditional Authority?

Can become rigid, outdated, or challenged by reformers.

78
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What is Charismatic Legitimacy?

Authority based on the extraordinary qualities of a person.

79
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What is a strength of Charismatic Authority?

Revolutionary potential — inspires deep commitment.

80
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What is a weakness of Charismatic Authority?

Fragile — often collapses when the leader dies or falls.

81
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What is the "routinization of charisma"?

The process where a charismatic movement becomes institutionalized into tradition or law.

82
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Why must charisma become routinized?

To survive beyond the founder.

83
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What often results from clashes between types of authority?

Religious schism (splits).

84
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Why are cults considered charismatic movements?

They center on a powerful leader whose authority is personal and absolute.

85
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Why are charismatic movements both revolutionary and fragile?

They disrupt existing systems but depend heavily on one individual.

86
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What is blasphemy?

A judgment that someone has insulted or violated sacred authority.

87
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When are blasphemy concerns strongest?

When religion and state are united and when there are deep religious differences within the polity.

88
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What is the core takeaway regarding religious authority?

Religious authority rests on law, tradition, or charisma — and religious history is shaped by how these forms compete, transform, and stabilize over time.

89
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What is Luhrmann studying?

How people experience and learn to perceive God, especially in evangelical Christianity.

90
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What is the main argument of Luhrmann's study?

Religious experiences are learned skills, not just spontaneous supernatural events.

91
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What does Luhrmann mean by 'training the mind'?

Practices like prayer, visualization, and Bible study cultivate the ability to experience God as real and present.

92
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Does Luhrmann say God isn't real?

No, she studies how people come to experience God as real — anthropologically, not theologically.

93
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What is 'absorption'?

A personality trait where someone becomes deeply immersed in imagination or inner experience, linked to vivid spiritual encounters.

94
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How does culture shape spiritual experience?

Cultural expectations influence how people interpret inner thoughts, such as seeing them as 'God speaking' versus 'just my mind'.

95
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What is a key idea about voice-hearing in evangelical settings?

Inner thoughts can be reframed as relational communication with God.

96
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What is the big takeaway from Luhrmann's study?

Religious experience is socially cultivated and cognitively shaped, not simply irrational or delusional.

97
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How does Luhrmann's study connect to 'stance'?

People engage differently with religious content.

98
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How does Luhrmann's study relate to the belief problem?

Religion is not just about believing propositions.

99
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What does Luhrmann's study say about authority in charismatic traditions?

Charismatic traditions often emphasize direct experience of God.

100
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What is the "sacred"?

Something set apart from ordinary life — treated as holy, powerful, revered, or even dangerous.