Black, White and Gray: Are Religious Organizations Like Firms?
Can ideas from economics, such as that monopolies are lazy and that competition leads to better products, be applied to understand religion? Every year I teach my students–both those in my class on economic sociology and those in my class on sociology of religion–about the economistic or the rational choice perspective on religion.
Most people think individual religious behaviors and religious organizations are driven by emotions, theology, and/or tradition. But rational choice theories of religion are modeled are assumptions about human behavior now current in mainstream economics: humans are rational, self-interested beings who seek to maximize rewards and minimize their costs. What makes religion so powerful in motivating human behavior is that most religions promise rewards or punishment in another life. ...
... Talking about religion as a product marketed to buyers and sellers sounds appealing, saying that Methodists and Baptists are just like competing car firms is intriguing, and arguing that martyrs aren’t crazy but rational is counter-intuitive. Ultimately, however, rational choice theory doesn’t provide a comprehensive explanation of individual religious behavior or organizational religious behavior. Do some things about religion resemble market behavior? Yes. That is why I always teach rational choice theory: it provides unique insights into religion. As long as rational choice theory and its assumptions about forward-looking and self-interested behavior are considered alongside other important explanations of religious behavior, I think it makes an important contribution to understanding religion. But rational choice ultimately only tells us some things about religion, not everything, nor even the most important things about religion.
All social analysts–whether paid academics scholars like myself, journalists or readers of this blog–should put rational choice explanations of behavior alongside other perspectives, such as cultural and organizational theories. For example, it was not only competition from new religious movements or community megachurches like Willow Creek that led to the declining identification with religious denominations in America, but also important theological changes within those denominations about the authority of scripture, among other things. Dramatic cultural changes since the 1960s have also changed what people expect from religion–the God some people seek out today may be an authoritative God that expects sacrifice but for many others seek a therapeutic God who provides psychological comfort on demand. ...
