‘What makes religion work, from a sociological perspective?’ W.C: 1474
Sociologists attempt to examine religion through the lens of society: its structures, constructs, and
community impact. Factors or systems which maintain societal order or encourage cohesion are of the
greatest interest, and thus, religion has been the centre of much debate between sociologists for decades.
This essay will explore a wide range of theories and historical societies/religious structures, from the
‘primitive’ religious system of the Australian Aboriginals as examined by Emile Durkheim, to the Calvinism
of the Reformation as focused on by Max Weber, ultimately arguing that from a sociological perspective,
religion works through its efficacy in providing social cohesion and order.
There are many different sociological (theoretical) positions on religion, however functionalism and
symbolic interactionism provide the best methods as to understanding the ways in which religion operates
and remains of importance in society to this day. Functionalism (in relation to religion) argues that religion
plays many roles in society, offering a range of benefits in relation to social cohesion. 1 For example, religion
can promote well-being and reinforce social unity,2 through communities physically coming together to
worship. Furthermore, religion can motivate people to work hard for positive change, 3 as demonstrated in
Max Weber’s analysis of Protestantism and economic growth after the Reformation. On a somewhat similar
vein, social interactionism is the idea that beliefs and practices (e.g. ritual rites) have no sacred value until
those involved regard them as such, and once this is the case, they take a place of significance in their
lives.4 This idea links to Durkheim’s analysis of totems, in which different religious systems consider a
totem, specific to themselves, to be of sacred value, creating a unique form of social cohesion. This will be
discussed in greater detail later. Overall, these two theoretical positions on religion are lenses through
which sociologists view religious systems, to argue that religion is a social pillar, creating unity and a
collective community identity.
Most would consider Emile Durkheim to adhere to functionalism; indeed, much of his work focuses on the
purposes religions fulfil in their respective societies. Durkheim centred his study on his examination of what
he considered to be ‘primitive religions,’5 such as the Aboriginal Australians, which offered more “simple
cases [than] familiar religions,”6 allowing for better observation of the fundamentals which lay under the
rites and myth. He suggested that these primitive religions had all the “great ideas and the principal ritual
attitudes which are at the basis of the most advanced religions,” 7 but without the layers of history and
evolution to complicate them, making them the best basis for study. As is clear, Durkheim uses a variety of
outdated language, which suggests a lack of intellect and advancement in such religious systems, however
this language shall be used in the essay to preserve the original text and sense of argument. From his
examinations, Durkheim argued that religion was inherently social (and thus functionalistic), suggesting
that it both established social norms, and created a sense of community. 8 This could happen in a variety of
1
Pressbooks. “Sociological Perspectives on Religion” in Introduction to Sociology: Understanding and
Changing the World. 2016. Accessed at https://pressbooks.howardcc.edu/soci101/chapter/17-3-
sociological-perspectives-on-religion/
2
Ibid.
3
Ibid.
4
Ibid.
5
Durkheim, Émile. The Elementary Forms of the Religious Life. London: Allen and Unwin, 1915. Pg13.
6
Ibid., pg19.
7
Ibid., pg462.
8
Sociology.Institute. “Totemism as the Foundation of Religion in Durkheim’s Theory. 2022. Accessed at
https://sociology.institute/sociology-of-religion/durkheim-theory-totemism-religion-foundation/
Sociologists attempt to examine religion through the lens of society: its structures, constructs, and
community impact. Factors or systems which maintain societal order or encourage cohesion are of the
greatest interest, and thus, religion has been the centre of much debate between sociologists for decades.
This essay will explore a wide range of theories and historical societies/religious structures, from the
‘primitive’ religious system of the Australian Aboriginals as examined by Emile Durkheim, to the Calvinism
of the Reformation as focused on by Max Weber, ultimately arguing that from a sociological perspective,
religion works through its efficacy in providing social cohesion and order.
There are many different sociological (theoretical) positions on religion, however functionalism and
symbolic interactionism provide the best methods as to understanding the ways in which religion operates
and remains of importance in society to this day. Functionalism (in relation to religion) argues that religion
plays many roles in society, offering a range of benefits in relation to social cohesion. 1 For example, religion
can promote well-being and reinforce social unity,2 through communities physically coming together to
worship. Furthermore, religion can motivate people to work hard for positive change, 3 as demonstrated in
Max Weber’s analysis of Protestantism and economic growth after the Reformation. On a somewhat similar
vein, social interactionism is the idea that beliefs and practices (e.g. ritual rites) have no sacred value until
those involved regard them as such, and once this is the case, they take a place of significance in their
lives.4 This idea links to Durkheim’s analysis of totems, in which different religious systems consider a
totem, specific to themselves, to be of sacred value, creating a unique form of social cohesion. This will be
discussed in greater detail later. Overall, these two theoretical positions on religion are lenses through
which sociologists view religious systems, to argue that religion is a social pillar, creating unity and a
collective community identity.
Most would consider Emile Durkheim to adhere to functionalism; indeed, much of his work focuses on the
purposes religions fulfil in their respective societies. Durkheim centred his study on his examination of what
he considered to be ‘primitive religions,’5 such as the Aboriginal Australians, which offered more “simple
cases [than] familiar religions,”6 allowing for better observation of the fundamentals which lay under the
rites and myth. He suggested that these primitive religions had all the “great ideas and the principal ritual
attitudes which are at the basis of the most advanced religions,” 7 but without the layers of history and
evolution to complicate them, making them the best basis for study. As is clear, Durkheim uses a variety of
outdated language, which suggests a lack of intellect and advancement in such religious systems, however
this language shall be used in the essay to preserve the original text and sense of argument. From his
examinations, Durkheim argued that religion was inherently social (and thus functionalistic), suggesting
that it both established social norms, and created a sense of community. 8 This could happen in a variety of
1
Pressbooks. “Sociological Perspectives on Religion” in Introduction to Sociology: Understanding and
Changing the World. 2016. Accessed at https://pressbooks.howardcc.edu/soci101/chapter/17-3-
sociological-perspectives-on-religion/
2
Ibid.
3
Ibid.
4
Ibid.
5
Durkheim, Émile. The Elementary Forms of the Religious Life. London: Allen and Unwin, 1915. Pg13.
6
Ibid., pg19.
7
Ibid., pg462.
8
Sociology.Institute. “Totemism as the Foundation of Religion in Durkheim’s Theory. 2022. Accessed at
https://sociology.institute/sociology-of-religion/durkheim-theory-totemism-religion-foundation/
