World religions facts for kids
World religions is a category used in the study of religion to demarcate at least five—and in some cases more—religions that are deemed to have been especially large, internationally widespread, or influential in the development of Western society. Islam, Judaism, Christianity, Hinduism, and Buddhism are always included in the list. From a perspective of theological objectivity and totality, inclusion of other religions in the category, such as that of Sikhism, and to lesser degree, Shinto is too observed. These are often juxtaposed against other categories, such as folk religions, Indigenous religions, and new religious movements (NRMs), which are also used by scholars in this field of research. Less dividing is the concept of major religious groups.
The world religions paradigm was developed in the United Kingdom during the 1960s, where it was pioneered by phenomenological scholars of religion such as Ninian Smart. It was designed to broaden the study of religion away from its heavy focus on Christianity by taking into account other large religious traditions around the world. The paradigm is often used by lecturers instructing undergraduate students in the study of religion and is also the framework used by school teachers in the United Kingdom and other countries. The paradigm's emphasis on viewing these religious movements as distinct and mutually exclusive entities has also had a wider impact on the categorisation of religion—for instance in censuses—in both Western countries and elsewhere.
Since the late 20th century, the paradigm has faced critique by scholars of religion such as Jonathan Z. Smith, some of whom have argued for its abandonment. Critics have argued that the world religions paradigm is inappropriate because it takes the Protestant branch of Nicene Christianity as the model for what constitutes "religion"; that it is tied up with discourses of modernity, including the power relations present in modern society; that it encourages an uncritical understanding of religion; and that it makes a value judgment as to what religions should be considered "major". Others have argued that it remains useful in the classroom, so long as students are made aware that it is a socially-constructed category.
Definition
The scholars of religion Christopher R. Cotter and David G. Robertson described the "World Religions Paradigm" as "a particular way of thinking about religions which organizes them into a set of discrete traditions with a supposedly 'global' import." It typically consists of the "Big Five" religions: Buddhism, Christianity, Hinduism, Islam, and Judaism. As noted by Cotter and Robertson, the "Big Five" religions are often listed in an "Abrahamocentric order" which places the largest three Abrahamic religions—Christianity, Judaism, and Islam—before the non-Abrahamic religions Hinduism and Buddhism. The category is sometimes also extended to include other major religious groups, namely the Baháʼí Faith, Sikhism, and/or Zoroastrianism.
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The inclusion of Judaism in the "Big Five" raises some issues; it is included in the list because of its influence on Christianity and Islam and because of its relevance to traditional Western understandings of Western history. On demographic grounds, it does not fit into the list, for there are far fewer Jews in the world than there are Christians, Muslims, Hindus, and Buddhists. Similarly, it does not fit into the list if the groups are defined by a desire to spread internationally, because Judaism historically has been a non-proselytizing religion.
Many scholars have utilised the "world religions" category alongside other "catch-all" categories such as "new religious movements" and "Indigenous religions". The scholar of religion Steven J. Sutcliffe compared the relationship between the three categories to the English football league system, with the "world" religions forming a Premier League, the "new" religions forming a Championship, and "Indigenous" religions a First Division. That groups that get placed in categories like "Indigenous religions" get treated less seriously than the "world religions" by many scholars was noted by the scholar of religion Graham Harvey, who maintained that "indigenous religions should receive similarly respectful treatment to that considered appropriate to the larger 'World Religions'."
History
Cotter and Robertson noted that the history of the world religions paradigm is "intimately tied up" with the history of the study of religion as an academic discipline. It emerged from within the phenomenology of religion approach which placed an emphasis on description rather than critical analysis.
The paradigm was integrated throughout the education system through work of scholars like Ninian Smart, who formed the Shap Working Party on World Religions in Education in 1969. It was introduced with the intent of moving Western education away from its focus on Christianity. However, it took liberal Western Protestantism as its baseline and interpreted these different religious traditions through the framework of liberal Protestant norms and values. This included an emphasis on theology as being central to a given religion. It also reflects the post-Enlightenment Christian approach of treating different religious groups as distinct, mutually exclusive categories. It thus reflects the socio-political concerns of 1960s Britain, the environment in which it was devised.
The paradigm has since gone beyond this academic discipline, and "informs the perception" of many members of different religious groups. The paradigm for instance frames the teaching about religion in the British education system; at all three Key Stages, British teachers are instructed to teach about Christianity, while by the end of key Stage 3 they are also supposed to teach about the other "five principal religions": Buddhism, Hinduism, Islam, Judaism, and Sikhism. Similarly, the censuses of many countries for instance reflect the influence of the world religion paradigm by only permitting respondents to describe themselves as adhering to one particular religious tradition, whereas in reality many individuals identify themselves with various different traditions at the same time. This idea of mutually exclusive religious identities is not only a Western phenomenon, but can also be found in other socio-cultural contexts; Hindu nationalists for instance often endorse the idea that Hinduism and Buddhism are mutually exclusive categories despite the fact that many people in South Asia mix Hindu and Buddhist practices. The scholars of religion Tara Baldrick-Morrone, Michael Graziano, and Brad Stoddard stated that "the WRP is neither neutral nor natural, but its social authority derives from appearing as both."
See also
- Comparative religion
- Baháʼí Faith and the unity of religion
- Buddhism and other religions
- Christianity and other religions
- Hinduism and other religions
- Islam and other religions
- Judaism and other religions
- Indian religions
- List of religious populations
- Major religious groups
- Religious pluralism
- Religious war
- Sociology of religion
- Three Persian religions
