Q: Is religion a cultural system of behaviors and practices, world views, sacred texts, holy places, ethics, and societal organisation that relate humanity to what an anthropologist has called "an order of existence"? ¶
A: Yes, Different religions may or may not contain various elements, ranging from the "divine", "sacred things", "faith", a "supernatural being or supernatural beings" or "[…] some sort of ultimacy and transcendence that will provide norms and power for the rest of life".
Q: Is religion a modern concept that developed from Christianity and was then applied inappropriately to non-Western cultures? ¶
Q: Are religions practiced only by minorities? ¶
Q: Are religions inherently violent and harm to society by using violence to promote their goals? ¶
A: Yes, and in ways that are endorsed and exploited by their leaders.
Q: Is religion a cultural system of behaviors and practices? ¶
A: Yes, and world views, sacred texts, holy places, ethics, and societal organisation that relate humanity to an order of existence.
Q: Is religion not monolithic? ¶
A: Yes, and timeless, or static because both are complex social and cultural endeavors that have changed through time across languages and cultures.
Q: Is religion a relatively new field? ¶
A: Yes, and with several thousand scholars involved in law schools, and academic departments including political science, religion, and history since 1980.
Q: Are religions monotheistic religions which believe they descend from Abraham? ¶
Q: Is religion the organization of life around the depth dimensions of experience—varied in form? ¶
A: Yes, and completeness, and clarity in accordance with the environing culture.
Q: Are religions practiced or were founded in the Indian subcontinent? ¶
Q: Are religions ancient religions whose roots predate the Islamization of Greater Iran? ¶
Q: Is religion difficult to define, one standard model of religion, used in religious studies courses, was proposed by Clifford Geertz, who simply called it a "cultural system"? ¶
A: Yes, A critique of Geertz's model by Talal Asad categorized religion as "an anthropological category". Richard Niebuhr's five-fold classification of the relationship between Christ and culture, however, indicates that religion and culture can be seen as two separate systems, though not without some interplay.
Q: Are religions often omitted as a category in surveys even in countries where they are widely practiced, e.g? ¶
A: Yes, in China.
Q: Is religion Daniel Dubuisson? ¶
A: Yes, and Timothy Fitzgerald, Talal Asad, and Jason Ānanda Josephson.
Q: Is religion the substance? ¶
A: Yes, and the ground, and the depth of man's spiritual life.
Q: Is religion uncertain? ¶
Q: Is religion a modern concept that suggests all spiritual practice and worship follows a model similar to the Abrahamic religions as an orientation system that helps to interpret reality and define human beings? ¶
Q: Are religions an academic discipline which has been developed within Christian theology faculties? ¶
A: Yes, and it has a tendency to force widely differing phenomena into a kind of strait-jacket cut to a Christian pattern.
Q: Is religion seen in terms of "sacred"? ¶
A: Yes, and "divine", intensive "valuing", or "ultimate concern", then it is possible to understand why scientific findings and philosophical criticisms do not necessarily disturb its adherents.
Q: Is religion not inherently violent? ¶
A: Yes, and arguing "religion and violence are clearly compatible, but they are not identical".
Q: Is religion necessarily separated by mutually exclusive philosophies? ¶
A: Yes, and furthermore that the utility of ascribing a practice to a certain philosophy, or even calling a given practice religious, rather than cultural, political, or social in nature, is limited.
Q: Is religion more complex and is mostly composed of social institutions and morality? ¶