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The intersections of morality and religion involve the relationship between religion views and morals. It is common for religions to have value frameworks regarding personal behavior meant to guide adherents in determining between right and wrong. These include the Triple Gems of Jainism, Islam's Sharia, Catholicism's Catechism, Buddhism's Noble Eightfold Path, and Zoroastrianism's "good thoughts, good words, and good deeds" concept, among others. Various sources - such as , oral and written , and - may outline and interpret these frameworks. Some religious systems share Axiom with secular value-frameworks such as consequentialism, freethought, and utilitarianism.
Religion and morality are not synonymous. Though religion may depend on morality,
and even develop alongside morality,
morality does not necessarily depend upon religion, despite some making "an almost automatic assumption" to this effect.
(2025). 9780078038242, McGraw-Hill. ISBN 9780078038242 According to The Westminster Dictionary of Christian Ethics, religion and morality "are to be defined differently and have no definitional connections with each other. Conceptually and in principle, morality and a religious value system are two distinct kinds of value systems or action guides." (1986). 9780664209407, The Westminster Press. ISBN 9780664209407 In the views of some, morality and religion can overlap.
can Moral relativism greatly between and within the teachings of various religions, past and present. People in some religious traditions, such as Christianity, may derive ideas of right and wrong from the rules and laws set forth in their respective authoritative guides and by their religious leaders. Divine Command Theory equates morality to adherence to authoritative commands in a holy book. Religions such as Buddhism and Hinduism generally draw from some of the broadest religious text of religious works.Bodhippriya Subhadra Siriwardena, 'The Buddhist perspective of lay morality' , 1996. Researchers have shown interest in the relationship between religion and crime and other behavior that does not adhere to contemporary laws and in various countries. Studies conducted in recent years have explored these relationships, but the results have been mixed and sometimes contradictory.Edgar Saint George, "Religion's Effects On Crime Rates" The ability of religious faiths to provide useful and consistent value frameworks remains a matter of some debate. Some religious commentators have asserted that one cannot lead a moral personal life without an Divine law as a guide. For example: Other observers assert that moral behavior does not rely on religious tenets, For example: and/or that moral guidelines vary over time and space rather than remain absolute, and secular commentators (such as Christopher Hitchens) point to ethical dilemma within various religions that conflict with contemporary social norms. For example:
According to Stephen Gaukroger: "It was generally assumed in the 17th century that religion provided the unique basis for morality, and that without religion, there could be no morality." This view slowly shifted over time. In 1690, Pierre Bayle asserted that religion "is neither necessary nor sufficient for morality". Modern sources separate the two concepts. For example, The Westminster Dictionary of Christian Ethics says that,
For many religious people, morality and religion are the same or inseparable; for them either morality is part of religion or their religion is their morality. For others, especially for nonreligious people, morality and religion are distinct and separable; religion may be immoral or nonmoral, and morality may or should be nonreligious. Even for some religious people the two are different and separable; they may hold that religion should be moral and morality should be, but they agree that they may not be.
Richard Paula and Linda Elder of the Foundation for Critical Thinking assert that, "Most people confuse ethics with behaving in accordance with social conventions, religious beliefs, and the law." They separate the concept of ethics from these topics, stating:
The proper role of ethical reasoning is to highlight acts of two kinds: those which enhance the well-being of others—that warrant our praise—and those that harm or diminish the well-being of others—and thus warrant our criticism.They note problems that could arise if religions defined ethics, such as:(2025). 9780944583173, Foundation for Critical Thinking Free Press. ISBN 9780944583173
They further note that various documents, such as the UN Declaration of Human Rights lay out "transcultural" and "trans-religious" ethical concepts and principles—such as slavery, genocide, torture, sexism, racism, murder, assault, fraud, deceit, and intimidation—which require no reliance on religion (or social convention) for us to understand they are "ethically wrong".
Armin Geertz suggests that "the age-old assumption that religion produces morals and values is neither the only, nor the most parsimonious, hypothesis for religion".
(2025). 9781317544562, Routledge. ISBN 9781317544562
According to Thomas Dixon, "Many today ... argue that religious beliefs are necessary to provide moral guidance and standards of virtuous conduct in an otherwise corrupt, materialistic, and degenerate world." In the same vein, Christian theologian Ron Rhodes has remarked that "it is impossible to distinguish evil from good unless one has an infinite reference point which is absolutely good". Thomas Dixon states, "Religions certainly do provide a framework within which people can learn the difference between right and wrong."
Religions provide various methods for publicising, announcing and condemning the moral duties and decisions of individuals. A priestly caste may adopt the role of moral guardians.
In line with other findings suggesting that religious humanitarianism is largely directed at in-group members, greater religious identification, greater extrinsic religiosity and greater religious fundamentalism were associated with racial prejudice. This is congruent with the fact that 50% of religious congregations in the US are racially segregated, and only 12% have a degree of diversity.
According to global research done by Gallup on people from 145 countries, adherents of all the major world religions who attended religious services in the past week reported higher rates of generosity such as donating money, volunteering, and helping a stranger than do their coreligionists who did not attend services (non-attenders). Even for people who were nonreligious, those who said they attended religious services in the past week exhibited more generous behaviors. Another global study by Gallup on people from 140 countries showed that highly religious people are more likely to help others in terms of donating money, volunteering, and helping strangers despite them having, on average, lower incomes than those who are less religious or nonreligious.
One study on pro-social sentiments showed that non-religious people were more inclined to show generosity in random acts of kindness, such as lending their possessions and offering a seat on a crowded bus or train. Religious people were less inclined when it came to seeing how much compassion motivated participants to be charitable in other ways, such as in giving money or food to a homeless person and to non-believers. Highly Religious People Are Less Motivated by Compassion Than Are Non-Believers by Science DailyLaura R. Saslow, Robb Willer, Matthew Feinberg, Paul K. Piff, Katharine Clark, Dacher Keltner and Sarina R. Saturn My Brother's Keeper? Compassion Predicts Generosity More Among Less Religious Individuals
A study found that religious people were more charitable than their irreligious counterparts. The study revealed that forty percent of Church service attending Americans volunteered regularly to help the poor and elderly as opposed to 15% of Americans who never attend services. Moreover, religious individuals were more likely than non-religious individuals to volunteer for school and youth programs (36% vs. 15%), a neighborhood or civic group (26% vs. 13%), and for health care (21% vs. 13%). Other research has shown similar correlations between religiosity and giving.
Some scientific studies show that the degree of religiosity is generally associated with higher ethical attitudes—for example, surveys suggesting a positive connection between faith and altruism.e.g. a survey by Robert Putnam showing that membership of religious groups was positively correlated with membership of voluntary organizations
The overall relationship between faith and crime is unclear. A 2001 review of studies on this topic found "The existing evidence surrounding the effect of religion on crime is varied, contested, and inconclusive, and currently no persuasive answer exists as to the empirical relationship between religion and crime." Original in italics. Dozens of studies have been conducted on this topic since the twentieth century. A 2005 study by Gregory S. Paul argues for a positive correlation between the degree of public religiosity in a society and certain measures of dysfunction, however, an analysis published later in the same journal contends that a number of methodological and theoretical problems undermine any findings or conclusions taken from Paul's research. In another response, Gary Jensen builds on and refines Paul's study.Gary F. Jensen (2006) Department of Sociology, Vanderbilt University Religious Cosmologies and Homicide Rates among Nations: A Closer Look http://moses.creighton.edu/JRS/pdf/2006-7.pdf Journal of Religion and Society, Volume 8, ISSN 1522-5658 http://purl.org/JRS His conclusion is that a "complex relationship" exists between religiosity and homicide "with some dimensions of religiosity encouraging homicide and other dimensions discouraging it".
Some works indicate that some societies with lower religiosity have lower crime rates—especially violent crime, compared to some societies with higher religiosity. Phil Zuckerman notes that Denmark and Sweden, "which are probably the least religious countries in the world, and possibly in the history of the world," enjoy "among the lowest violent crime rates in the world and the lowest levels of corruption in the world." Zuckerman's work is based on his studies conducted during a 14-month period in Scandinavia in 2005–2006 of 150 people. However, Zuckerman noted that none of these correlations mean that atheism and non-religiosity cause social well-being, instead existential security is what allows for atheism and non-religion to thrive in these societies. (2025). 9780521603676, Cambridge Univ. Press. ISBN 9780521603676
Modern research in criminology also acknowledges an inverse relationship between religion and crime,As is stated in: with some studies establishing this connection.
For example:
A meta-analysis of 60 studies on religion and crime concluded, "religious behaviors and beliefs exert a moderate deterrent effect on individuals' criminal behavior". However, in his books about the materialism in America's Evangelical Churches Ron Sider accuses fellow Christians of failing to do better than their secular counterparts in the percentage adhering to widely held moral standards (e.g., lying, theft and sexual infidelity).See, for instance, Ronald J. Sider, The Scandal of the Evangelical Conscience: Why Are Christians Living Just Like the Rest of the World? (Grand Rapids, Mich.: Baker, 2005). Sider quotes extensively from polling research by The Barna Group showing that moral behavior of evangelical Christians is unexemplary.
A Georgia State University study published in the academic journal Theoretical Criminology suggests that religion helps criminals to justify their crimes and might "encourage" it. The research concluded that "many street offenders anticipate an early death, making them less prone to delay gratification, more likely to discount the future costs of crime, and thus more likely to offend".
Philosopher David Hume stated that, "The greatest crimes have been found, in many instances, to be compatible with a superstitious piety and devotion; Hence it is justly regarded as unsafe to draw any inference in favor of a man's morals, from the fervor or strictness of his religious exercises, even though he himself believe them sincere."David Hume, "The Natural History of Religion." In (2025). 9780306816086, Da Capo Press. ISBN 9780306816086
Bertrand Russell said, "There are also, in most religions, specific ethical tenets which do definite harm. The Catholic condemnation of birth control, if it could prevail, would make the mitigation of poverty and the abolition of war impossible. The Hindu beliefs that the cow is a sacred animal and that it is wicked for widows to remarry cause quite needless suffering." He asserts that
You find this curious fact, that the more intense has been the religion of any period and the more profound has been the dogmatic belief, the greater has been the cruelty and the worse has been the state of affairs....You find as you look around the world that every single bit of progress in humane feeling, every improvement in the criminal law, every step toward the diminution of war, every step toward better treatment of the colored races, or every mitigation of slavery, every moral progress that there has been in the world, has been consistently opposed by the organized churches of the world.
According to Paul Copan, Jewish laws in the Bible show an evolution of moral standards towards protecting the vulnerable, imposing a death penalty on those pursuing forced slavery and identifying slaves as persons and not property.
According to Bertrand Russell, "Clergymen almost necessarily fail in two ways as teachers of morals. They condemn acts which do no harm and they condone acts which do great harm." He cites an example of a clergyman who was warned by a physician that his wife would die if she had another (her tenth) child, but impregnated her regardless, which resulted in her death. "No one condemned him; he retained his benefice and married again. So long as clergymen continue to condone cruelty and condemn 'innocent' pleasure, they can only do harm as guardians of the morals of the young."
Russell further states that, "The sense of sin which dominates many children and young people and often lasts on into later life is a misery and a source of distortion that serves no useful purpose of any sort or kind." Russel allows that religious sentiments have, historically, sometimes led to morally acceptable behavior, but asserts that, "in the present day, 1954 such good as might be done by imputing a theological origin to morals is inextricably bound up with such grave evils that the good becomes insignificant in comparison."
Various non-religious commentators have supported the ability of secular value frameworks to provide useful guides. Bernard Williams argued that, "Either one's motives for following the moral word of God are moral motives, or they are not. If they are, then one is already equipped with moral motivations, and the introduction of God adds nothing extra. But if they are not moral motives, then they will be motives of such a kind that they cannot appropriately motivate morality at all ... we reach the conclusion that any appeal to God in this connection either adds to nothing at all, or it adds the wrong sort of thing." Other observers criticize religious morals as incompatible with modern social norms. For example, popular atheist Richard Dawkins, writing in The God Delusion, has stated that religious people have committed a wide variety of acts and held certain beliefs through history that we now consider morally repugnant. He has stated that Adolf Hitler and the Nazis held broadly Christian religious beliefs that inspired the Holocaust on account of antisemitic Christian doctrine, that Christians have traditionally imposed unfair restrictions on the legal and civil rights of women, and that Christians have condoned slavery of some form or description throughout most of Christianity's history. According to Paul Copan, the position of the Bible to slaves is a positive one for the slaves in that Jewish laws imposed a death penalty on those pursuing slavery and treated slaves as persons, not property.
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