Is ‘Religion’ Mentioned in the Bible?

Does the word “religion” appear in the Bible?

As we explore this question, we must approach it with both historical context and spiritual discernment. The word “religion” as we understand it today does not appear in the original Hebrew and Greek texts of the Bible in the same way we use it in modern language. But this does not mean that the concept of religion is absent from Scripture.

In the New Testament, particularly in the King James Version, we do find the word “religion” used a few times, primarily in the book of Acts and the Epistle of James. For example, in Acts 26:5, the Apostle Paul speaks of the “most straitest sect of our religion” when referring to his past as a Pharisee(Vevyurko, 2024). Similarly, in James 1:26-27, we read about “pure religion and undefiled before God”(Goldenberg, 2019).

But we must understand that these translations are interpretations of Greek words that do not precisely correspond to our modern concept of religion. The Greek words used in these passages, such as “thrÄ”skeia” (θρησκεία), more accurately refer to outward expressions of worship or piety rather than an organized system of beliefs(Vevyurko, 2024).

I must emphasize that our modern understanding of religion as a distinct category of human activity and belief is largely a product of post-Enlightenment Western thought. The ancient world, including the biblical authors, did not necessarily conceive of “religion” as a separate sphere of life distinct from culture, politics, or everyday existence.

Psychologically we might say that what we now call “religion” was so deeply integrated into the worldview of biblical authors and their audiences that they had no need to name it as a separate concept. Their faith was not compartmentalized but was an all-encompassing way of life.

Therefore, Although the word “religion” as we understand it today may not appear in the original biblical texts, the concepts of faith, worship, and relationship with the divine are undoubtedly central to the biblical narrative. Let us remember that the essence of our faith transcends linguistic categories and cultural constructs. What matters most is not the presence or absence of a particular word, but the living reality of God’s love and our response to it.

How is the concept of religion described in the Bible?

Although the Bible may not use the term “religion” in the way we understand it today, it does present a vast web of ideas that encompass what we now call religion. As we explore this concept, let us approach it with both the heart of a believer and the mind of a scholar.

In the Old Testament, what we might call “religion” is often described in terms of covenant relationship between God and His people. This relationship is characterized by faith, obedience, and worship. The Hebrew Bible speaks of “serving the Lord” (Joshua 24:14), “walking in God’s ways” (Deuteronomy 10:12), and “fearing the Lord” (Proverbs 1:7). These phrases encapsulate what we might today call religious practice and devotion.

Moving to the New Testament, we see a shift in emphasis. Jesus often critiqued the religious practices of His day, not to abolish them, but to reveal their true purpose. In Matthew 23, for instance, He criticizes those who focus on outward religious observances while neglecting “the weightier matters of the law: justice and mercy and faith” (Matthew 23:23)(Vevyurko, 2024).

The Apostle Paul, in his letters, further develops this understanding. He speaks of faith in Christ as a transformative relationship rather than mere adherence to religious rules. In Galatians 2:20, he beautifully expresses this: “I have been crucified with Christ. It is no longer I who live, but Christ who lives in me.”

Perhaps one of the most explicit descriptions of what we might call “true religion” comes from the Epistle of James. In James 1:27, we read: “Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world”(Goldenberg, 2019). This passage emphasizes that authentic faith is expressed through compassionate action and moral integrity.

I have noticed that the biblical concept of religion goes beyond cognitive belief or ritual observance. It encompasses a holistic transformation of the person, affecting emotions, behavior, and relationships. It’s about a lived experience of faith that impacts every aspect of one’s being.

Historically, we must remember that the biblical authors were writing in a context where what we call “religion” was not a separate category of life but was interwoven with culture, politics, and daily existence. Their understanding of faith was not compartmentalized but all-encompassing.

The Bible describes what we call religion not as a set of beliefs or practices, but as a living, dynamic relationship with God that transforms the believer and overflows into love for others. It’s about a way of life oriented towards the divine, characterized by faith, love, and righteous action.

What does the Bible say about different religions?

In the Old Testament, we see a clear distinction made between the worship of the one true God of Israel and the polytheistic practices of surrounding nations. The first commandment, “You shall have no other gods before me” (Exodus 20:3), sets the tone for this exclusive devotion. The prophets often criticized the Israelites for adopting the religious practices of their neighbors, viewing this as unfaithfulness to their covenant with God(Vevyurko, 2024).

But the Bible also records instances of respect and even divine favor towards individuals outside the Israelite faith. Consider the story of Ruth, a Moabite woman who embraced the God of Israel, or Cyrus the Persian, whom God calls His “anointed” in Isaiah 45:1, despite being a follower of Zoroastrianism.

In the New Testament, Jesus Christ brings a new perspective. While affirming His unique role as the way to the Father (John 14:6), He also shows compassion to those outside the Jewish faith, such as the Samaritan woman (John 4) and the Roman centurion (Matthew 8:5-13). His parable of the Good Samaritan (Luke 10:25-37) challenges narrow religious boundaries.

The Apostle Paul, in his ministry to the Gentiles, engages with different religious worldviews. In Acts 17, we see him addressing the Athenians, acknowledging their religiosity and using it as a starting point to proclaim the Gospel(Vevyurko, 2024). He recognizes that all people are seeking God, even if they haven’t found Him yet (Acts 17:27).

I must point out that the biblical authors were writing in a context very different from our modern pluralistic societies. Their primary concern was maintaining the distinct identity of God’s people amidst surrounding cultures, rather than providing a systematic approach to religious diversity.

Psychologically we can observe that the Bible recognizes the universal human inclination towards the transcendent. It affirms that all people are created in God’s image and have an innate sense of the divine, even if expressed through different religious forms.

But we must also acknowledge that the Bible maintains a clear conviction about the uniqueness of God’s revelation in Christ. While respecting the sincerity of other beliefs, it calls all people to find their ultimate fulfillment in Him.

In our modern context, this biblical witness challenges us to balance firm conviction in our own faith with respectful engagement with those of different beliefs. We are called to bear witness to Christ’s love while recognizing the image of God in every person, regardless of their religious background. This balance requires us to listen and understand various perspectives, including how specific beliefs shape individual identities. For example, when exploring Jehovah’s Witnesses beliefs explained, we gain insight into a distinct interpretation of faith that emphasizes the importance of evangelism and community. Embracing dialogue fosters mutual respect and can illuminate common ground, helping us to grow collectively in our spiritual journeys. Understanding the core principles within a Jehovah’s Witnesses beliefs overview can further enhance our appreciation for their commitment to biblical interpretation and community involvement. By acknowledging these distinct beliefs, we cultivate an environment where fruitful discussions can arise, leading to deeper connections and shared values. Ultimately, such engagements can teach us that despite our differences, we share a common humanity that deserves recognition and respect.

Is Christianity considered a religion in the Bible?

This question touches upon the very essence of our faith and how we understand it in relation to the broader concept of religion. As we explore this, let us approach it with both the fervor of faith and the discernment of scholarly inquiry.

We must recognize that the term “Christianity” does not appear in the Bible itself. The followers of Jesus were first called “Christians” in Antioch (Acts 11:26), but this was a label given by others rather than a self-designation(Vevyurko, 2024). The early believers referred to their faith as “The Way” (Acts 9:2, 19:9, 19:23), emphasizing it as a path of life rather than a set of religious practices.

In the New Testament, particularly in the writings of Paul, we see a tension between what we might call “religion” and the new faith in Christ. Paul often contrasts the “works of the law” with faith in Christ (Galatians 2:16). He speaks of a transformation that goes beyond religious observance to a new creation in Christ (2 Corinthians 5:17).

Jesus Himself often challenged the religious structures of His day, not to abolish them, but to reveal their true purpose. He criticized those who followed religious rules without understanding their spirit (Matthew 23:23-28). His teachings emphasized a direct, personal relationship with God rather than mere adherence to religious practices.

Historically we must understand that the early followers of Jesus did not see themselves as founding a new religion. They understood their faith as the fulfillment of Jewish prophecies and the continuation of God’s covenant with Israel. It was only over time that Christianity developed distinct religious structures and identities.

I have noticed that what we call Christianity in the Bible is presented more as a transformative relationship with God through Christ than a set of religious beliefs or practices. It’s about a new way of being, a new identity in Christ, rather than adopting a new religion.

But we must also acknowledge that as Christianity spread and developed, it did take on characteristics that we associate with religion – communal worship, shared beliefs, ethical codes, and organizational structures. These aspects, while not the essence of faith, have been important in shaping Christian identity and practice through history.

In our modern context, Christianity is classified as a religion. But perhaps, we are called to see it as something more – a living faith, a transformative relationship, a way of life centered on Christ. I often emphasize that our faith is not primarily about rules or rituals, but about an encounter with the person of Jesus Christ that changes everything.

Let us, therefore, not be content with merely practicing a religion, but strive to live out a vibrant, life-changing faith. Let our Christianity be not just a label or a set of beliefs, but a dynamic relationship with the living God that transforms us from within and overflows in love for others.

In this way, we honor the biblical vision of faith as something that transcends what the world typically understands as religion. We become living testimonies to the transformative power of Christ’s love, embodying a faith that is ever ancient, yet ever new.

How does the Bible define true religion?

Perhaps the most explicit statement about true religion in the Bible comes from the Epistle of James. In James 1:27, we read: “Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world”(Goldenberg, 2019). This powerful verse emphasizes that true religion is not merely about beliefs or rituals, but about compassionate action and moral integrity.

Throughout the Scriptures, we see this theme echoed. The prophet Micah beautifully summarizes what God requires: “To do justice, and to love kindness, and to walk humbly with your God” (Micah 6:8). Here, true religion is portrayed as a combination of ethical behavior, compassionate relationships, and a humble walk with God.

Jesus Himself, when asked about the greatest commandment, responded with a twofold answer: love God with all your heart, soul, and mind, and love your neighbor from a biblical perspective, is fundamentally about love – love for God and love for others.

In the Old Testament, we see a consistent critique of empty religious observances. The prophet Isaiah, speaking for God, declares: “I hate, I despise your feasts, and I take no delight in your solemn assemblies… But let justice roll down like waters, and righteousness like an ever-flowing stream” (Amos 5:21,24). This indicates that true religion is not about outward show, but about a heart aligned with God’s justice and righteousness.

I have noticed that the biblical concept of true religion involves a holistic transformation of the person. It’s not just about changing one’s beliefs or behaviors, but about a fundamental reorientation of one’s entire being towards God and others. It involves cognitive, emotional, and behavioral dimensions, affecting every aspect of a person’s life.

Historically, we must remember that the biblical authors were writing in a context where religion was not compartmentalized but was integrated into all aspects of life. Their understanding of true religion was not about adhering to a set of beliefs or practices, but about living in right relationship with God and others in every area of life.

In our modern context, this biblical understanding of true religion challenges us to move beyond a compartmentalized faith. It calls us to a lived spirituality that permeates every aspect of our existence. True religion, according to the Bible, is not about mere ritual observance or intellectual assent to doctrines. It’s about a transformative relationship with God that overflows into compassionate action and ethical living.

What religions are mentioned by name in the Bible?

In the Old Testament, we encounter numerous references to the polytheistic practices of Israel’s neighbors. The worship of Baal, Asherah, and Molech are frequently mentioned and condemned by the prophets. These were not “religions” in the modern sense, but rather sets of cultic practices and beliefs associated with specific deities.

The New Testament, set in the context of the Roman Empire, makes reference to several belief systems. In Acts 17, we find Paul engaging with Epicurean and Stoic philosophers in Athens. Although these were philosophical schools rather than religions per se, they addressed fundamental questions of existence and ethics.

In the same chapter, Paul speaks of the “unknown god” worshipped by the Athenians, acknowledging their religious impulses while redirecting them towards the Christian understanding of God. This encounter illustrates the complex religious landscape of the ancient Mediterranean world.

Judaism, of course, is present throughout the Bible, though it is not referred to as a “religion” but rather as the covenant relationship between God and Israel. Christianity itself emerges within this Jewish context, not initially as a separate religion, but as a movement centered on Jesus as the Messiah.

We must remember, that the Bible’s primary concern is not to catalog or analyze different religions, but to proclaim God’s loving relationship with humanity. The mentions of other belief systems serve primarily to contrast them with the worship of the one true God.

How does Jesus talk about religion in the Gospels?

Jesus often critiqued certain religious practices of his time, not to abolish them, but to reveal their deeper meaning and to call people to a more authentic faith. In Matthew 23, for instance, he sharply criticizes the scribes and Pharisees for their hypocrisy, saying, “You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence” (Matthew 23:25). This is not a rejection of religious observance, but a call for internal transformation to match external practices.

In his famous Sermon on the Mount, Jesus reinterprets and deepens traditional religious teachings. He states, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17). Here, Jesus is not speaking of religion as a system, but of the living tradition of God’s revelation to Israel.

Jesus’ parables often challenge conventional religious attitudes. The parable of the Good Samaritan (Luke 10:25-37) critiques those who prioritize ritual purity over compassion. The parable of the Pharisee and the Tax Collector (Luke 18:9-14) warns against self-righteousness in religious observance.

Perhaps most significantly, when asked about the greatest commandment, Jesus responds by emphasizing love for God and neighbor (Mark 12:28-31). This suggests that for Jesus, the essence of what we might call “religion” is not found in rituals or doctrines, but in loving relationships – with God and with one another.

In our own time, as we navigate complex religious landscapes, may we be inspired by Jesus’ example to look beyond external forms to the heart of faith – love, compassion, and justice. Let us strive, in all our religious expressions, to embody the spirit of Christ’s teachings, always seeking to draw closer to God and to serve our fellow human beings with genuine love.

What did the early Church Fathers teach about religion?

Justin Martyr, writing in the second century, spoke of Christianity as the “true philosophy,” emphasizing its rational and ethical dimensions. He saw Christian faith as the fulfillment of the best insights of Greek philosophy, while also being rooted in divine revelation (Attard, 2023).

Tertullian, on the other hand, famously asked, “What has Athens to do with Jerusalem?” He emphasized the distinctiveness of Christian faith from pagan philosophy. Yet even Tertullian was not speaking of “religions” in our modern sense, but of different approaches to truth and wisdom (Attard, 2023).

The Church Fathers often used the term “pietas” (piety) to describe proper devotion to God. This concept encompassed belief, worship, and ethical living. For them, true piety was not about external rituals, but about a transformed heart and life (Malanyak, 2023).

As the Church expanded and faced various challenges, the Fathers increasingly emphasized the importance of orthodox belief and practice. Irenaeus, for example, wrote extensively against what he saw as heretical teachings, striving to define and defend what he understood as true Christian faith (Bounds, 2012).

At the same time, many of the Fathers, particularly in the East, emphasized the mystical and experiential aspects of Christian life. For them, the goal of the Christian “religion” was union with God through Christ. This perspective is particularly evident in the writings of figures like Gregory of Nyssa and Pseudo-Dionysius (Zaprometova, 2009, pp. 13–14, 2010, pp. 1–19).

In our own time, as we face new challenges and questions, may we be inspired by the wisdom of the Fathers. Let us, like them, seek to articulate our faith in ways that speak to the needs and questions of our age, always keeping our focus on the living Christ and the transformative power of God’s love.

How does the Old Testament view religion compared to the New Testament?

In the Old Testament, what we might term “religion” is primarily understood as the covenant relationship between God and Israel. This relationship is not seen as one “religion” among many, but as the unique bond between the Creator and His chosen people. The Hebrew word often translated as “religion” (הת, dat) appears only in later books like Esther, and refers more to law or decree than to what we would call religion today (Susila & Risvan, 2022).

The Old Testament frequently contrasts the worship of YHWH with the practices of surrounding nations, not as different “religions,” but as fidelity or infidelity to the one true God. The prophets often critique not “false religion,” but idolatry and social injustice as violations of the covenant (Andreev & Gasymov, 2024).

In the New Testament, we see a shift in perspective, influenced by the Greco-Roman context and the universalizing message of the Gospel. While still rooted in the covenant tradition, the New Testament presents faith in Christ as transcending ethnic and cultural boundaries.

The Greek word often translated as “religion” (θρησκεία, thrÄ”skeia) appears only a few times in the New Testament, notably in James 1:26-27, where “pure and undefiled religion” is defined in terms of ethical behavior and care for the vulnerable (Reardon, 2022).

Paul, in his letters, often contrasts faith in Christ with both Jewish law-observance and Gentile idol worship. Yet he does not present Christianity as a new “religion,” but as the fulfillment of God’s promises to Israel and the true path to reconciliation with God for all humanity (Persig, 2022, pp. 21–34).

The book of Acts portrays the early Christian movement navigating its relationship with both Judaism and Greco-Roman religious practices. This reflects a growing awareness of Christianity as distinct, yet also in continuity with the faith of Israel (Hannan, 2023, pp. 502–509).

In our own time, as we engage with people of diverse faiths and cultures, may we be inspired by the biblical witness to remain firmly rooted in our faith in Christ while also being open to recognizing God’s work beyond our familiar boundaries. Let us, like the biblical authors, always seek to discern and proclaim God’s loving presence and action in our world.

What does the Bible say about practicing religion?

Throughout the Bible, we see a consistent emphasis on the importance of sincere faith and obedience to God’s will. The prophet Micah beautifully summarizes this in the Old Testament: “He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God” (Micah 6:8). This passage reminds us that true “religion” in biblical terms is not about rituals, but about a way of life characterized by justice, compassion, and humility (Nkabala, 2022).

In the New Testament, Jesus often critiques religious practices that are divorced from genuine love for God and neighbor. In Matthew 23, He warns against hypocrisy and empty ritualism, calling instead for a faith that transforms the heart. Yet Jesus also affirms the value of religious observances when they are expressions of sincere devotion, as we see in His own participation in Jewish festivals and customs (Sosteric, 2021).

The apostle Paul, in his letters, emphasizes that salvation comes through faith in Christ, not through religious works. But he also teaches that true faith will inevitably produce good works. In Galatians 5:6, he writes that what matters is “faith expressing itself through love” (Persig, 2022, pp. 21–34).

The letter of James offers perhaps the most explicit teaching on religious practice in the New Testament. James 1:27 states, “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.” This passage underscores that authentic religious practice is fundamentally about care for others and personal holiness (Lundmark, 2019, pp. 141–158).

As we consider these teachings, let us remember that the Bible calls us to a living faith that encompasses all aspects of our lives. It is not about following a set of rules, but about cultivating a deep relationship with God that overflows into love for others.

In our modern context, where “practicing religion” can mean many different things, let us be guided by the biblical emphasis on sincerity, love, and justice. May our religious practices, whatever form they take, always be expressions of genuine devotion to God and compassion for our fellow human beings. Let us strive, in all we do, to embody the transformative love of Christ in our world.