History of religion

Part of a series on
History of religions
Founding figures Jesus (Christianity) Muhammad (Islam) Abraham (Judaism) Siddhartha Gautama (Buddhism) Guru Nanak (Sikhism) Mahavira (Jainism) Zoroaster (Zoroastrianism) Hamza ibn Ali (Druzism) Laozi (Taoism) Confucius (Confucianism) Baháʼu'lláh (Baháʼí Faith)
Study of religion Anthropology Comparative religion Neurotheology God gene Origins Psychology
Timeline Prehistoric Ancient Near East Ancient Egypt Mesopotamia Semitic Indo-European Vedic Hinduism Greco-Roman Celtic Germanic Axial Age Vedanta Śramaṇa Dharma Tao Hellenism Monism Dualism Monotheism Middle Ages Christianization Dharmaization (Hindu-Buddhist Indianization) Islamization Age of Discovery Renaissance Reformation Modern day Age of Reason New religious movements Great Awakening Fundamentalism New Age Postmodernism
Religions Abrahamic Judaism Christianity Islam Bahá'í Faith Indic Hinduism Buddhism Jainism Sikhism Far Eastern Taoism Confucianism Shinto Neopagan Wicca
v t e

The history of religion refers to the written record of human religious feelings, thoughts, and ideas. This period of religious history begins with the invention of writing about 5,200 years ago (3200 BCE).^[1] The prehistory of religion involves the study of religious beliefs that existed prior to the advent of written records. One can also study comparative religious chronology through a timeline of religion, or the interrelationships and historical diversification of religious ideologies through the use of evolutionary philosophy and broad comparativism.^[2] Writing played a major role in standardizing religious texts regardless of time or location and making easier the memorization of prayers and divine rules.^[3]

The concept of "religion" was formed in the 16th and 17th centuries.^[4][5] Sacred texts like the Bible, the Quran, and others did not have a word or even a concept of religion in the original languages and neither did the people or the cultures in which these sacred texts were written.^[6][7]

The word religion as used in the 21st century does not have an obvious pre-colonial translation into non-European languages. The anthropologist Daniel Dubuisson writes that "what the West and the history of religions in its wake have objectified under the name 'religion' is ... something quite unique, which could be appropriate only to itself and its own history".^[8]

The school of religious history called the Religionsgeschichtliche Schule, a late 19th-century German school of thought, originated the systematic study of religion as a socio-cultural phenomenon. It depicted religion as evolving with human culture, from polytheism to monotheism.

The Religionsgeschichtliche Schule emerged at a time when scholarly study of the Bible and of church history flourished in Germany and elsewhere (see higher criticism, also called the historical-critical method). The study of religion is important: religion and similar concepts have often shaped civilizations' law and moral codes, social structure, art and music.

In order to better understand the origin and current diversity of religious belief systems throughout the world, recent studies have attempted to focus on historical interrelationships and diversification of all major organized religions, applying modern evolutionary philosophy to the comparative analysis of putative ideological groups.^[9] These studies take an agnostic, pluralistic approach in the hope of moving beyond chauvinistic cultural tribalism, which is increasingly interfering with our ability to understand "other" cultures and address growing global challenges.

The earliest archeological evidence interpreted by some as suggestive of the emergence of religious ideas dates back several hundred thousand years, to the Middle and Lower Paleolithic periods: some archaeologists conclude that the apparently intentional burial of archaic humans, Neanderthals and even Homo naledi as early as 300,000 years ago is proof that religious ideas already existed, but such a connection is entirely conjectural. Other evidence that some infer as indicative of religious ideas includes symbolic artifacts from Middle Stone Age sites in Africa. However, the interpretation of early paleolithic artifacts, with regard to how they relate to religious ideas, remains controversial ^{[citation needed]}. Archeological evidence from more recent periods is less controversial. Scientists^[which?] generally interpret a number of artifacts from the Upper Paleolithic (50,000–13,000 BCE) as representing religious ideas. Examples of Upper Paleolithic remains that some associate with religious beliefs include the lion man, the Venus figurines, and the elaborate ritual burial from Sungir.^{[citation needed]}

In the 19th century, researchers proposed various theories regarding the origin of religion, challenging earlier claims of a Christianity-like urreligion. Early theorists, such as Edward Burnett Tylor (1832–1917) and Herbert Spencer (1820–1903), emphasized the concept of animism, while archaeologist John Lubbock (1834–1913) used the term "fetishism". Meanwhile, the religious scholar Max Müller (1823–1900) theorized that religion began in hedonism and the folklorist Wilhelm Mannhardt (1831–1880) suggested that religion began in "naturalism" – by which he meant mythological explanations for natural events.^{[10][page needed]} All of these theories have been widely criticized since then; there is no broad consensus regarding the origin of religion.

Pre-pottery Neolithic A (PPNA) Göbekli Tepe, the oldest potentially religious site yet discovered anywhere^[11] includes circles of erected massive T-shaped stone pillars, the world's oldest known megaliths^[12] decorated with abstract, enigmatic pictograms and carved-animal reliefs. The site, near the home place of original wild wheat, was built before the so-called Neolithic Revolution, i.e., the beginning of agriculture and animal husbandry around 9000 BCE. But the construction of Göbekli Tepe implies organization of an advanced order not hitherto associated with Paleolithic, PPNA, or PPNB societies. The site, abandoned around the time the first agricultural societies started, is still being excavated and analyzed, and thus might shed light on the significance it had, if any, for the religions of older, foraging communities, as well as for the general history of religions.^{[citation needed]}

The Pyramid Texts from ancient Egypt, the oldest known religious texts in the world, date to between 2400 and 2300 BCE.^[13][14]

The earliest records of Indian religion are the Vedas, composed c. 1500–1200 BCE during the Vedic Period.

Surviving early copies of religious texts include:

• The Upanishads, some of which date to the mid-first millennium BCE.
• The Dead Sea Scrolls, representing fragmentary texts of the Hebrew Tanakh.^[15]
• Complete Hebrew texts, also of the Tanakh, but translated into the Greek language (Septuagint 300–200 BCE), were in wide use by the early 1st century CE.
• The Zoroastrian Avesta, from a Sassanian-era master copy.

Some historians have labelled the period from 900 to 200 BCE as the "axial age", a term coined by German-Swiss philosopher Karl Jaspers (1883–1969). According to Jaspers, in this era of history "the spiritual foundations of humanity were laid simultaneously and independently... And these are the foundations upon which humanity still subsists today." Intellectual historian Peter Watson has summarized this period as the foundation time of many of humanity's most influential philosophical traditions, including monotheism in Persia and Canaan, Platonism in Greece, Buddhism and Jainism in India, and Confucianism and Taoism in China. These ideas would become institutionalized in time – note for example Ashoka's role in the spread of Buddhism, or the role of Neoplatonic philosophy in Christianity at its foundation.

The historical roots of Jainism in India date back to the 9th century BCE with the rise of Parshvanatha and his non-violent philosophy.^{[16][17][need quotation to verify]}

World religions of the present day established themselves throughout Eurasia during the Middle Ages by:

• Christianization of the Western world
• Buddhist missions to East Asia
• the decline of Buddhism in the Indian subcontinent
• the spread of Islam throughout the Middle East, Central Asia, North Africa and parts of Europe and India

During the Middle Ages, Muslims came into conflict with Zoroastrians during the Muslim conquest of Persia (633–654); Christians fought against Muslims during the Arab–Byzantine wars (7th to 11th centuries), the Crusades (1095 onward), the Reconquista (718–1492), the Ottoman wars in Europe (13th century onwards) and the Inquisition; Shamanism was in conflict with Buddhists, Taoists, Muslims and Christians during the Mongol invasions and conquests (1206–1337); and Muslims clashed with Hindus and Sikhs during the Muslim conquests in the Indian subcontinent (8th to 16th centuries).

Many medieval religious movements continued to emphasize mysticism, such as the Cathars and related movements in the West, the Jews in Spain (see Zohar), the Bhakti movement in India and Sufism in Islam. Monotheism and related mysticisms reached definite forms in Christian Christology and in Islamic Tawhid. Hindu monotheist notions of Brahman likewise reached their classical form with the teaching of Adi Shankara (788–820).

Parts of this article (those related to Expand section) need to be updated. Please help update this article to reflect recent events or newly available information. (September 2024)

This section needs expansion. You can help by adding to it. (September 2024)

From the 15th century to the 19th century, European colonisation resulted in the spread of Christianity to Sub-Saharan Africa, and the Americas, Australia and the Philippines. The invention of the printing press in the 15th century played a major role in the rapid spread of the Protestant Reformation under leaders such as Martin Luther (1483–1546) and John Calvin (1509–1564). Wars of religion broke out, culminating in the Thirty Years' War which ravaged Central Europe between 1618 and 1648. The 18th century saw the beginning of secularisation in Europe, a trend which gained momentum after the French Revolution broke out in 1789. By the late 20th century, religion had declined in most of Europe.^[18]

• Armstrong, Karen. A History of God: The 4,000-Year Quest of Judaism, Christianity and Islam (1994) excerpt and text search
• Armstrong, Karen. Islam: A Short History (2002) excerpt and text search
• Bowker, John Westerdale, ed. The Oxford Dictionary of World Religions (2007) excerpt and text search 1126pp
• Carus, Paul. The history of the devil and the idea of evil: from the earliest times to the present day (1899) full text
• Eliade, Mircea, and Joan P. Culianu. The HarperCollins Concise Guide to World Religion: The A-to-Z Encyclopedia of All the Major Religious Traditions (1999) covers 33 principal religions, including Buddhism, Christianity, Jainism, Judaism, Islam, Shinto, Shamanism, Taoism, South American religions, Baltic and Slavic religions, Confucianism, and the religions of Africa and Oceania.
  • Eliade, Mircea ed. Encyclopedia of Religion (16 vol. 1986; 2nd ed 15 vol. 2005; online at Gale Virtual Reference Library). 3300 articles in 15,000 pages by 2000 experts.
• Ellwood, Robert S. and Gregory D. Alles. The Encyclopedia of World Religions (2007), p 528; for middle schools
• Gilley, Sheridan; Shiels, W. J. History of Religion in Britain: Practice and Belief from Pre-Roman Times to the Present (1994), p. 590.
• James, Paul; Mandaville, Peter (2010). Globalization and Culture, Vol. 2: Globalizing Religions. London: Sage Publications.
• Lacroix, Paul. Military and religious life in the Middle Ages and at the period of the Renaissance (London: Bickers & Son, 1870)
• Marshall, Peter. "(Re)defining the English Reformation," Journal of British Studies, July 2009, Vol. 48#3 pp 564–586
• Rüpke, Jörg, Religion, EGO – European History Online, Mainz: Institute of European History, 2020, retrieved: March 8, 2021.
• Schultz, Kevin M.; Harvey, Paul. "Everywhere and Nowhere: Recent Trends in American Religious History and Historiography," Journal of the American Academy of Religion, March 2010, Vol. 78#1 pp. 129–162
• Wilson, John F. Religion and the American Nation: Historiography and History (2003) p. 119.

• Historyofreligions.com
• The history of religious and philosophical ideas, in Dictionary of the History of Ideas
• History of Religion as flash animation
• The history and origins of world religions depicted as a navigable tree