The Evolution of Religions

In The Evolution of Religions: A History of Related Traditions, Lance Grande, an evolutionary biologist and paleontologist by training, applies evolutionary theory to the history and development of world religions. He defines religion simply as the aspect of culture with the “traditional belief in a realm or spiritual force beyond the physical world” (e.g., animism, anthropomorphic supernaturalism, ancestorism, matriarchism, and polytheism) (xii, 36). Organized religion involves more formalization such as “institutionalized doctrine, rituals, or practice (xii).” And, by evolution is meant “the process of change and diversification over time” (3). His discussion covers mostly traditional world religions including Abrahamic (Judaism, Christianity and Islam), and Eastern (Hinduism, Buddhism, Confucianism etc.) (xii). A stated goal is a “non-partisan” classification of religions showing that “every major religion is a branch of a complex evolutionary tree of ideological diversification shaped over time by cultural selection (xi).” Much of the book is a broad overview of these various ideological branches through description of common elements and differences. Religions are approached as cultural expressions and ideologies through their history, doctrines, ethics and practices. The author states that there is no scientific way to know which religious systems, if any, are true (xii).

 A key term is “Phylogenetics,” referring to the study of evolutionary relationships among biological entities. When this is applied to religious social groups it examines their historical derivation, development and relation to other religious groups based on historical records and shared characteristics (489). These are then charted with phylogenetic trees showing relationships among various religions, denominations or sects (489). Some of the religious diversification is a result of which Scriptures, scriptural passages and interpretations are emphasized (e.g., the Vedas, the Sutras, the Avesta, the Torah, the New Testament, and the Quran).

Besides religious ideology there is also the religious group’s relation to its general society and political authorities. Sometimes religion is supported by the government. In other cases, it may be oppressed by political entities. There can also be religious support or non-support of a political entity. Grande refers to such phenomena as co-evolution, where cultural politics affects religion and religion affects politics (492-495). Persecution and violence also affect religion. This may exist within specific religions (Catholics vs. Protestants, Sunnis vs Shia etc.) or between religions (the Crusades).

Grande also places some importance on gender-based discrimination that impacts religion and general culture. Many religions, whether Abrahamic or Eastern, have emphasized male leadership in religion. In Christianity, while Mary, the mother of Jesus has been venerated, this has not in itself significantly affected the leadership roles of women (495-499). However, recent feminist movements have resulted in significant changes to traditional gender roles in religion and culture. The author also notes the positive impacts of religion on general cultural literacy, ethics (morality), education, healthcare, and art (xi, 499-501). He states that “successful religious belief systems are those that have survived and expanded. These have adapted to the cultural contexts, needs, and ethical standards of the host cultures and environments in which they existed” (491).

Altogether, the books’ 670 pages include an extensive glossary, notes, chapter citations, references, index, figures and charts. The use of an evolutionary model for the history of religions is a methodological approach analogous to biological evolution. Methodologically, it utilizes data from historical records, textual interpretation and secondary sources. Rather than using biological categories of species, genera, families, there are religious sects, branches, schools, sampradayas, or denominations. The diversity in religion is from cultural rather than biological evolution.

Consequently, the book is a work of significant scholarship as a shorter description and history of the cultural evolution of major religions. It does not espouse a theory of biological origins, or a biology of religion. While defining religion as having supernatural beliefs, it does not take an official position on the truth of supernatural beliefs. Yet, Grande does express personal values as in the dedication of the book, “to those who have sought knowledge over authoritarianism, compatibility over conquest, and tolerance over bigotry.” There is certainly a high regard for ideological diversity (pluralism) of religion without seeking whether religion is true. The latter is not what the book is about. But it is useful to treat religions as expressions of human culture, though that is not the total picture of religion(s).

John Mauger is a doctoral candidate in religion at Claremont Graduate University.­­­­­­­­­­

John Mauger

Date Of Review:

September 23, 2024