Definition and Classification of Major World Religions
Religion, in its objective sense, is often understood as a "mode of worshipping God" ( Modus Deum colendi ), encompassing systems like Pagan, Mohammedan, or Christian religions [3]. Subjectively, it describes an inward state of mind, characterized by faith in God and an awareness of one's relationship to the divine [3].
Christian theology often emphasizes the concept of "one Lord, one faith, one baptism" as foundational to its understanding of religion [2]. This perspective posits Jesus Christ as the singular governor of the Church, with a unified system of religion presenting the same objects of faith to all believers [2]. The act of baptism, administered in the name of the Holy Trinity, is seen as indicative of the Christian religion's influences, privileges, and effects [2].
The prophet Zechariah, in a passage interpreted by Adam Clarke, envisions a future where "the Lord shall be King over the whole earth," signifying a universal diffusion of divine knowledge and the acknowledgment of God's laws [1]. This eschatological vision suggests a time when there will be "only one religion, and one form of religion," where all mankind will share a common faith centered on loving God and neighbor [1].
However, the definition and classification of religions have been subject to various philosophical and theological interpretations. Modern philosophies have introduced principles concerning the nature of God, humanity, and their interrelationship, leading to significant shifts in theological understanding [4]. Some views, for instance, have presented Christianity as the "absolute religion" because its core principle—the oneness of God and man—aligns with their philosophical framework [5]. This perspective can lead to an understanding where theology becomes anthropology, and vice versa, with the "godhead of man" being central to Christianity's rationality [5].
These modern theological approaches can be diverse, sometimes appearing in forms that are avowedly pantheistic yet claim to be Christian, or theistic but reject the doctrine of the Trinity [6]. Others attempt to integrate philosophical systems with Christian doctrine [6]. In these varied interpretations, core Christian concepts such as anthropology, Christology, soteriology, and ecclesiology are often reconfigured [6].
Within Christianity, the concept of the Church universal is defined as a multitude gathered from all nations, who, despite being dispersed, agree in one truth [7]. John Calvin emphasizes that wherever the sacraments are administered according to Christ's institution, and where the promise "Where two or three are gathered together in my name, there am I in the midst of them" (Matthew 18:20) is upheld, there the Church of God exists [7]. This highlights a shared understanding of core practices and beliefs that unite believers across geographical and cultural divides.
Sources
- Zechariah (Methodist/Wesleyan) “Adam Clarke on Zechariah 14:9: And the Lord shall be King - When this universal diffusion of Divine knowledge shall take place. Wherever it goes, the laws of God shall be acknowledged; and, consequently, he shall be King over the whole earth. One Lord, and his name one - There shall be in those blessed days, only one religion, and one form of religion. There shall not be gods many, and lords many. All mankind shall be of one religion, the essence of which is, "Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength; and thy Neighbor as thyself."”
- Ephesians (Methodist/Wesleyan) “Adam Clarke on Ephesians 4:5: One Lord - Jesus Christ, who is the governor of this Church. One faith - One system of religion, proposing the same objects to the faith of all. One baptism - Administered in the name of the holy Trinity; indicative of the influences, privileges, and effects of the Christian religion.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 11: to God. Subjectively, it is the inward necessity of union with God. Commonly the word religion, in its objective sense, means “ Modus Deum colendi ,” as when we speak of the Pagan, the Mohammedan, or the Christian religion. Subjectively, it expresses a state of mind. What that state characteristically is, is very variously stated. Most simply it is said to be the state of mind induced by faith in God, and a due sense of our relation to him. Or as Wegscheider expresses it, “ Æqualis et constans 21 animi affectio, qua homo, necessitudinem s”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 70: § 17. Modern Views concerning the Lord’s Supper. The modern philosophy has introduced certain principles as to the nature of God and his relation to the world, and as to the nature of man and his relation to God, which when applied to Christian doctrines have produced a revolution in theology. It has already been shown that the principles of this philosophy in their application to the origin and present state of man, to the person and work of Christ, and to the way in which men are made partakers of his salvation, have introduced a method”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 6: absolute religion, because its fundamental principle, namely, the oneness of God and man, is the fundamental principle of his philosophy. In his “Encyklopädie” (p. 3) he says: “The only religion which conforms to reason is Christianity, because it regards man as the form in which God has revealed himself. Its theology is therefore anthropology, and its anthropology is theology. The idea of ( Gottmenschheit ) the godhead of man, is the key of Christianity, in which as Lessing says, lies its rationality.” These are the principal forms of the”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 5: believers. The forms of this new theology are very diversified. They are all perhaps comprehended under three classes: first, those which are avowedly pantheistic, although claiming to be Christian; secondly, those which are Theistic but do not admit the doctrine of the Trinity; and thirdly, those which endeavour to bring theology as a philosophy into the forms of Christian doctrine. In all, however, the anthropology, christology, soteriology, and ecclesiology advocated, are so changed as to render it impossible to retain in their exhibiti”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 83: and heard, wherever we see the sacraments administered according to the institution of Christ, there we cannot have any doubt that the Church of God has some existence, since his promise cannot fail, “Where two or three are gathered together in my name, there am I in the midst of them” ( Mt. 18:20 ). But that we may have a clear summary of this subject, we must proceed by the following steps:—The Church universal is the multitude collected out of all nations, who, though dispersed and far distant from each other, agree in one truth”