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34 

IMPACT OF RELIGION ON SOCIETAL 

VALUE DEVELOPMENT 
 

Chikodi Josiah, WACHUKWU, Ph. D 
Department of Religious Cultural Studies, 

Rivers State University, Npkolu, Oroworukwo, Port Harcourt, 
wachukwu54@gmail.com 

 
Abstract 
The article examined the impact of religion on societal value 
development. Discourse on social values as they relate to environmental 
and sustainability issues has almost exclusively been conducted in a 
secular intellectual context. However, with a renewed emphasis on 
culture as defining and shaping links between people and nature, there 
has been an increasing level of scholarly attention to the role of religion 
and spirituality in defining, molding and understanding social values in 
the society. In this article we explore the intersection of religion and 
social values for sustainable development. First, we consider this nexus as 
it has been explored in existing scholarship. We acknowledge a body of 
research that has suggested that many religions are broadly associated 
with self-transcendent values. However, the degree to which they are 
translated into pro-environmental attitudes and behaviour varies 
according to context and application. Second, we argue that while there 
is much potential support for human values for sustainability within 
religious traditions, it is essential that religion is seen as a complex, 
multi-scalar and multi-dimensional institutional phenomena. 
Consequently, analysis of the relationship between religion and social 
values must account for the context of narratives, histories and practices. 
Third, using this lens, we show how religious perspectives can 
contribute to operationalising theories of systemic change for 
sustainability. Finally, we outline key principles for further sustainability 
research seeking to advance knowledge on the relationship between 
religion and societal values development. 
 
Keywords: Religion, social value and development. 
 



464 Formation of the Human Person in the 21st Century 

Introduction 
The contributory role of religion to societal value formation and 
development cannot be overruled. This is based on the established fact 
that religion is one of the most prominent and wide-reaching social 
institutions, touching and shaping virtually every sphere of culture and 
society (Ibikunle, 2015). In corroboration, according to the Pew 
Research Centre, approximately 84% of the world’s population are 
affiliated with a religion (Pew Research Centre, 2017). Given this 
ubiquity and social influence of religion, it is argued that articles or 
publications on social values development ought to consider the place of 
religion carefully in order to establish the relationship between religion 
and societal value development. There is a diversity in the practices and 
worldviews across (and even within) different religious traditions. This 
makes identifying a clear definition of religion difficult. However, 
HaluzaDeLay (2014) provided a concise definition of religion by 
defining religion broadly to include “beliefs, worldviews, practices, and 
institutions that cross borders, time and scale from the level of 
individuals all the way to transnational and transhistorical movements”. 
He also noted that the western notion of equating religion with an 
established set of beliefs does not represent many eastern or traditional 
religious systems, which often emphasise collective practices as much as 
cognitive beliefs and may lack firmly established institutionalised 
teachings.  

Religion is a social-cultural system of designated behaviors and 
practices, morals, worldviews, texts, sanctified places, prophecies, ethics, 
or organizations, that relates humanity to supernatural, transcendental, or 
spiritual elements. However, there is no scholarly consensus over what 
precisely constitutes a religion. Different religions may or may not 
contain various elements ranging from the divine, sacred things, faith, a 
supernatural being or supernatural beings or "some sort of ultimacy and 
transcendence that will provide norms and power for the rest of life". 
Ezeanga, (2010) opined that religious practices may include rituals, 
sermons, commemoration or veneration (of deities), sacrifices, festivals, 
feasts, trances, initiations, funerary services, matrimonial services, 
meditation, prayer, music, art, dance, public service, or other aspects of 
human culture. Religions have sacred histories and narratives, which 
may be preserved in sacred scriptures, and symbols and holy places, that 
aim mostly to give a meaning to life. Religions may contain symbolic 
stories, which are sometimes said by followers to be true, that have the 
side purpose of explaining the origin of life, the universe, and other 
things (Odudele, 2006). Traditionally, faith, in addition to reason, has 
been considered a source of religious beliefs. 



Section III: Religious/Socio-Cultural Perspectives And Human Formation    465 

 

Having reviewed briefly the concept religion, it is pertinent that 
the variable societal value development be reviewed. This will help 
provide the fundamentals needed to establish the relationship between 
religion and societal values development. The concept of social values is 
gaining increasing attention within sustainable societal value 
development. The word value reflects the importance, worth, desirability 
and the respect something gets in return (Soykan, 2007). As a 
sociological concept, values refer to similarities and shared demands. 
Social values are moral beliefs and principles that are accepted by the 
majority so as to ensure the continuity of a society (Ergil, 1984). Values, 
in addition to these qualities, signal not what is there but what should be 
there in a society in form of moral imperatives (Inkeles, 1964). In that 
sense, values are accepted as truthful opinions and criteria set for what is 
expected by a society. Establishing the relationship between religion and 
societal value development Ibikunle (2015) argued that religion form the 
basis by which individuals in the society learn, develop and maintain 
values in the society. He went further to say that a greater number of the 
attitude exhibited by individuals is largely dependent on the morals and 
values taught by religious organizations. 

Available researchers have indicated that there is little or no 
efforts made by previous researchers to establish the relationship 
between religion and societal value development. Thus, available studies 
have been unable to provide concise information on the essence of 
religion in developing and maintaining social values needed in ensuring 
the smooth operations of the society. Furthermore, most research 
institutions do not encourage the study of religion, reason being that 
people do not exhibit interest in religious studies. As most people view 
knowledge obtained from such field as irrelevant and practically 
applicable. Hence, little or no interest is displayed in carrying out studies 
to provide factual information on the nexus between religion and societal 
value development. Similarly, the relevance of diverse cultural resources 
is acknowledged in this scholarship, there is little explicit recognition of 
the more specific role of religion in establishing and shaping social values 
in society. In this article we refer to societal values as a broad term which 
encompasses human values held or expressed at different scales of 
aggregation and it influence development of values within the society. 
 
Religion 
Religion is seen as a social-cultural system of designated behaviours and 
practices, morals, worldviews, texts, sanctified places, prophecies, ethics, 
or organizations that relates humanity to supernatural, transcendental, or 
spiritual elements (Morreall, 2013). Nongbri (2013) opines that religion 



466 Formation of the Human Person in the 21st Century 

is a system of symbols which acts to establish powerful, pervasive, and 
long-lasting moods and motivations in men by formulating conceptions 
of a general order of existence and clothing these conceptions with such 
an aura of factuality that the moods and motivations seem uniquely 
realistic. It is also seen as the entirety of the linguistic expressions, 
emotions and actions and signs that refers to a supernatural being or 
supernatural beings. According to James (2010) religion is a relatively-
bounded systems of beliefs, symbols and practices that addresses the 
nature of existence, and in which communion with others and otherness 
is lived as if it both takes in and spiritually transcends socially-grounded 
ontologies of time, space, embodiment and knowing. Religion fosters 
national unity and development. It offer people the understanding of 
existence and provide rules and regulations which controls people 
behavior as it is believed that to live a godly life according to one’s 
religion is to carry out one’s duty both to God and men. Religion is also 
characterized as a sound entity that is functional in the sense that it 
contribute to the maintenance of societal stability of equilibrium. 
 
Values  
The word value reflects the importance, worth, desirability and the 
respect something gets in return (Soykan, 2007). As a sociological 
concept, values refer to similarities and shared demands. Social values are 
moral beliefs and principles that are accepted by the majority so as to 
ensure the continuity of a society (Ergil, 1994). Values, in addition to 
these qualities, signal not what is there but what should be there in a 
society in form of moral imperatives. In that sense, values are accepted as 
truthful opinions and criteria set for what is expected by a society. In fact, 
when we say we enjoy similar things and we find the same things 
beautiful, we refer to shared content of values. What sociologists call 
collective consciousness are called by philosophers objective soul are the 
domain of common values (Ülken, 2001). It is clear that without society, 
there will not be any biological, psychological, and sociological value. 
Only in society, language, religion, morals, arts, and traditions can appear 
the result of which is the accepted core of a society. Coming to the world 
as an organism, human beings come to learn societal dreams, ideals, 
norms, morals, arts and religion by means of growing into an identity 
(produce) from an organism (Türkdoğan, 1992). 
 
Function of values  
Values in social system always take part at the beginning of activities, 
inside and at the end of the process because they are the powers which 
begin in the world of consciousness and conscience. Human beings and 
societies exist together with their values (Lawal, 2002). Physical wealth of 



Section III: Religious/Socio-Cultural Perspectives And Human Formation    467 

 

a society is also based on the perception, belief and values that the society 
has. Those cultural codes are road maps in a way to determine the routes 
of an individual and the society. As a result, in almost every society 
people take values seriously, sacrifice their interest, struggle for them and 
even they die for them. In this context, some functions of values could 
be the following:  
1) They show the ways of thinking and behaving ideally.  
2) Values are used as means in judging.  
3) They make people focus on useful and important cultural objects.  
4) They play a role as a guide to adopt and realize social roles.  
5) They perform as social control and restraint tools.  
6) They provide solidarity (Fichter, 1990). 
 
Religion and Social Values 
The term ‘value’ can connote a range of different meanings and 
interpretations. Values can equally refer to broad underlying principles in 
life, important features within a landscape, or monetary figures assigned 
to goods or services. But as it applies in this context, values are standards, 
principles or ideals with which we evaluate actions, people, things, or 
situations. Tadaki et al., (2017) helpfully outlined a broad typology of 
value concepts in an environmental context. In exploring the intersection 
of religion with social values, we focus our inquiry on transcendental or 
‘held’ values. Most commonly, these values are associated with the work 
by Shalom Schwartz on ‘universal’ human values (Schwartz, 1994). 
Kluckhohn and Strodbeck (1961) first theorised that universal values 
might be arranged along various continua, and this was refined by a 
range of scholars, most prominently by Schwartz. Most important were 
two continua: (1) from self-transcendence (e.g., protecting the 
environment) to self-enhancement (e.g., social power), and (2) from 
openness to change (e.g., freedom) to tradition (e.g., self-discipline). 
Scholars have found strongest support for pro-environmental behaviour 
and attitudes within the self-transcendence dimension of human values 
(de Groot and Steg, 2007). 
 
Religion and Societal Values: A Complicated Relationship 
As we have already hinted above, while religion certainly can be viewed 
as a fertile source of values that align with sustainability, simply equating 
religion with certain sets of values does not adequately capture the more 
complex interplay of religious belief, belonging, and environmental 
values (Ayuba and Alex, 2006). Any serious consideration of the 
intersection between religion and values for sustainability must not 



468 Formation of the Human Person in the 21st Century 

simply force religion into existing value frameworks, despite the 
empirical relationships described in the previous section. 

One of the dominant discourses that has considered human 
values is within the field of social psychology. Although social 
psychology has amassed detailed knowledge of the structure and 
composition of values in societies around the world, few scholars of 
social values have explored why certain values emerge in different 
contexts. Recently, some social psychologists have emphasised the 
systems view of values, namely that values are not simply static 
constructs in people’s minds, but are deeply embedded in culture and 
ecology (Kitayama 2002; Manfredo et al., 2014). We also adopt this 
perspective, but suggest that values are in part an expression of dominant 
narratives within cultures, withheld narratives providing a locally 
inflected mesh in which values carry their meaning. Taking the broad 
view of religion that we outlined above, even ‘secular’ narratives can been 
seen to have some religious or quasi-religious dimensions. Moreover, in 
reality, there is a melding of myriad narratives within most societies. 
These narratives may be considered as forming part of a larger 
‘worldview’ out of which individuals operate. According to research by 
Hedlund-de Witt (2012) and Hedlund-de Witt et al., (2014), worldviews 
are comprised of inter alia axiology (core values), as well as ontology 
(including a cosmogony), anthropology (the purpose of the human 
being) and societal vision (how society should be organised or function). 
Understanding values (axiology) apart from these other dimensions is, 
therefore, a superficial reading of society. 

Another key factor which must be considered in seeking to 
understand the role of religious values in sustainability is the way that 
religious identity and belonging works at multiple scales, from 
individuals to groups to international bodies and values across these 
scales do not always align. For ease of explanation, we conceptualise 
religious values as present across three scales: the individual scale, the 
community scale, and the formal institutional scale. These three levels 
interact with one another and are permeable to the (often notionally 
secular) socio-cultural and ecological context within which they are 
embedded. The formal institutional scale includes public statements by 
major religions or denominations. For example, the Buddhism Faith 
Statement on Ecology (Fossey 2003), the World Council of Churches 
“Justice, Peace and Creation Concerns” (World Council of Churches 
1983) or the Bristol Faith Commitments compiled by the Alliance of 
Religions and Conservation (The Alliance of Religions and Conservation 
2015). The community scale would represent the teachings and 
viewpoints of particular churches, temples or faith communities. The 
individual scale is the values held by individual members of these 



Section III: Religious/Socio-Cultural Perspectives And Human Formation    469 

 

communities, which may be highly diverse and conflict at times with the 
values espoused at the other scales. 

To demonstrate the complex dynamics across these scales, we 
take as one recent example the Roman Catholic encyclical by Pope 
Francis, Laudato Sí (which is examined in depth by Christie et al. 2019). 
The publication of encyclicals are major events, occurring infrequently, 
and carrying particular normative force as formal religious teaching by 
the leader of the Roman Catholic church. Laudato (2015), the first 
encyclical on the environment, was widely hailed as precipitating a 
change towards (or intensification of) pro-environmental values among 
Roman Catholics, who number nearly a billion worldwide. Interviews 
conducted by Kidwell (unpublished data), indicated that there was 
indeed a boost perceived by elite actors (priests and denominational 
leaders). Again, our point here is not that values are uninfluenced, but 
that the dissemination and mobilisation of values is complex (Kidwell et 
al., 2018). Popular views often hold that the Roman Catholic Church is 
hierarchical and top-down. However, in practice, this research suggests 
that within the American Roman Catholic context, values are often 
consolidated in free-standing ways at different scales: from individual, to 
parish, to diocese, to regional ecumenical partnerships, to global 
community. As Li et al., (2016) suggest, at each of these levels, actors may 
be subject to different cross-pressuring effects, whereby political and 
religious affiliations are in conflict around an issue like “sustainability” 
may itself also be unstable (Johnston, 2013). It is impossible to locate a 
universally agreed upon definition of sustainability and as such scholars 
and practitioners have developed definitions to fit specific purposes 
(White, 2013). In this ambiguous context, we may appreciate a range of 
ways that religion doesn’t always sit comfortably with ‘sustainability’ as a 
concept. Not only may religious communities emphasise particular 
dimensions of sustainability—emphasising human health over ecological 
integrity for instance—religious perspectives may also challenge 
sustainability as a normative goal. The concept of the “common good” 
discussed by Christie et al., (2019) within Catholic teaching as an 
alternative (albeit not inconsistent) aspirational goal to sustainability is a 
good example. Appreciating narratives and worldviews of faith 
communities relevant to conservation activities has recently been 
emphasised as best-practice (Schaefer and Higgins, 2017).  
 
Role of Religion in the Society 
Religion permeates every aspects of man’s existence in the universe, be it 
politics, social, cultural or economic life of the people (Bankston and 
Zhou, 1995). It has been used as the most important instrument in the 



470 Formation of the Human Person in the 21st Century 

social control of man and the society. It performs the social functions 
such as providing aims, purpose forms, defense and sense of direction. 
The role of religion in promoting peace security and eradicating the 
youth’s militancy cannot be over emphasized. 
 
1 Religion Stimulates Social Habits and Checks Anti- Social 
Behavior. 
Religion is “an efficient means of social control, stimulates social habits 
and checks anti-social tendencies”.  It offers the whole society a concept 
of its own scared value. It prescribes a particular kind of behavior or 
conduct to its adherents in terms of knowledge, thinking, reflection 
decisions, choices, tastes, opinion, habits, feelings and freedom of actions 
(Benson, Leffert, Scales & Blyth, 1998). Such particular life styles are 
created, maintained and sustained through religions doctrines, ethics, 
and laws safe guards are prescribed against deviation from these life 
styles. Religion polishes and fashions morality in positive dimension. To 
neglect religion is to do away with morality, without religion moral 
development of the society will be meaningless. 
2 Religion gives Emotional Security, Spiritual and Material 
Support. 
Religion is an instrument for defense. It provides belief and attitudes that 
help to defend the people against vexing doubts, anxieties and aggression. 
As people do struggle with life of uncertainties, powerlessness and 
insecurity religion provides answer to the things that threaten people’s 
life and survival. It was even noted that religion offers emotional, 
spiritual and material support to its members in times of tension, stress 
or hardship (Lawal, 2003). The poor and wretched ones are to be given 
alms or gifts from the rich ones among them. Victims of natural hazards 
or wars are to be aided and their life must protect as a sacred entity and 
peaceful coexistence of the society. Also religion offers resistance against 
frustration, hostility, suffering, anxiety, despair and hatred 
3. Religion Reforms and Resettles Deviants 
A deviant is person who is deficient in moral and social standards from 
what is normal and accepted. Religion can be used to call the out law 
persons or sinners back to repentance, and makes them become socially 
integrated into the society (Odudele, 2006). Religion struggles with the 
ultimate problems of human life that deprive man from behaving in the 
morally and socially accepted ways. It gives a sense of direction and 
makes people to perceive, feel, think, act and behave in a specifically 
desired ways. It moves people a way from despair and restores 
confidence in them. Armed robbers, adulterers, drunkards, drug- addicts, 
law- breakers and frauds to mention a few have been changed to behave 



Section III: Religious/Socio-Cultural Perspectives And Human Formation    471 

 

in a socially approved manners and society see and treat them with trust 
and confidence. 
4. Religion Fosters Social Solidarity and Friendships. 
Religion serves as a powerful means for the solidarity among its members 
and nearly all the great social institutions have been born in religion 
(Ezeanya, 2010). Also, religion regulates social life of the society by 
creating some sort of order for its members to live together. Religion 
encourages solidarity, consensus, cordially, harmony, cooperation, unity, 
stability, security and peaceful co-existence. Religion creates several 
fellowship groups for the adults and youths alike. Out of these 
fellowships, friendships, marriage and brother hoods emerged. It allows 
the adherents to coordinate their activities in submission to rules and 
regulations under the guidance of values, so that they can live 
harmoniously with their fellow human beings. 
5. Religion helps to bring about Social Change. 
A change haves place in religion as a social phenomenon. In Nigeria, 
religion helps to bring about social change. Social change has described 
as the change that occurs in world views, ideas, values, beliefs, rules, 
relationships, institutions, symbols speech, languages, style of thinking 
and behaviors and the means of production and distribution of goods and 
services (Fadiyimu, 2004). A social change is the alteration in the patterns 
of social action and interactions. Religion introduces and disseminates 
new idea and information about education, medicine, literature, 
agriculture, games, markets organization and administration. Religion 
brings establishes new form of education, dressing, marriage, law courts 
and languages in Nigeria. 
6. The Relevance of Religion in Cultural Development. 
Religion helps in transforming the society by introducing new cultural 
elements. Religious doctrines, laws organizations, modes of dressing, 
dogma, buildings, patterns of marriages, training of children, burying the 
dead and many other items of culture are influence through religion. 
Morality is used to give meaning and purpose to the cultural behavior 
(Obikunle, 2015). Wherein the culture deviates from the real religious 
meaning, then it has to be checked, so that there is balanced relationship 
between the cultural elements and religious ideology. Indecent modes of 
dress, is discouraged for the sake of modesty and moral implication 
given. 
7. Religion Ensures the Retinues Existence of the Society. 
Ayuba and Alex (2006) opined the positive role of religion is to holding 
society together as a form of “social glue”. Religion serves as a social 
bond that holds the society together. It strengthens the basis belief and 
values of the society. It stresses for the social cohesion of all its members 



472 Formation of the Human Person in the 21st Century 

to live in unity and peace. Religious ceremonies are performed to remind 
people that they have a common history and identity, thereby ensuring 
the continuity for the existence of the society. There are events in the life 
of an individual and in the life of a society that point to the fact that God 
is working out this purpose for the common good of the individual and 
the society. 
 
Impact of Religion on Societal Value Development 
Man as a human being, cannot exist without religion because it is 
intrinsic in his nature. One cannot isolate religion from the life situation. 
Religion determines its true value from the role it plays in the 
enrichment of the quality of life. It has a role to play, a contributive role 
in the evolution of man and developmental of societal values, by 
providing society with ethical codes, social rules and ideals, rituals and 
devotion that guide the activities of man in the course of social 
interaction. Religion also enhances human values and self-awareness 
(Bjarnason, 1998). Religion helps one to lead a disciplined and purified 
life. Religions always stand for the betterment of human soul. The 
different religions, though devotedly called by different names, show a 
surprising likeness of spirit and life. It is a unique specific expression and 
cannot be equated with anything. There is no religion which does not 
stress one form or other of universal brotherhood, and which does not 
advocate kindness to all living things. In the religions of the non-
vegetarian people, there is an acceptance, in principle at least, of the non-
killing commandment. And there is the general acceptance by the 
Semitic religions that a form of grace accompanies fasting and abstention 
from meat eating on certain days (Lawal, 2003). Buddhism in principle is 
solidly based on non-hurting (ahimsa), and Jainism makes the high level 
of this principle. 

When religion is not influential in a society or has ceased to be, 
the state inherits the entire burden of public morality, crime and 
intolerance. It then must use punishment and police. Yet, this is 
unsuccessful as morality, integrity and self-respect not already inherent 
in the individual, cannot be enforced with any great success. Only by a 
spiritual awareness and inculcation of the spiritual value of these 
attributes can they come about. There must be more reason and more 
emotional motivation to be moral, etc., than threat of human discipline. 
 
Conclusion 
We have explored in this article the complex relationship between 
religion and development of societal values development in the society. 
While there are consistent trends regarding values promoted by major 
faith traditions and certain values operationalised within universal 



Section III: Religious/Socio-Cultural Perspectives And Human Formation    473 

 

human values theory, religion comprises far more than the promotion of 
particular values. To progress research on the intersection of human 
values and religion, we suggest that religion must be understood as a 
multi-faceted embodied institution of substantial social and political 
relevance. This broad understanding of religion thus enables scholarship 
on social values for sustainability to connect with theories of social 
transformation. We encourage scholars pursuing such a research agenda 
to recognise that values are not freestanding but are connected to social 
practices and institutional dynamics, to pay attention to local expressions 
of values embedded in religious contexts, and to embrace more 
embedded vernacular than that of social psychological theory (e.g., 
concepts such as compassion/love rather than self-transcendence). Thus, 
it has been established that religion contributes significantly to the 
development of positive societal values.  
 
Recommendations 
Based on the observation made in the course of the theoretical review on 
the impact of religion on societal value development, the study suggests 
that the teachings and activities of religious organizations in Nigeria 
should be encouraged, since it contributes significantly to positive 
societal value development. More so, similar study should be pursued by 
potential researchers on the impact of religion on societal value 
development as this will help the researcher pursue the objective the 
current study was unable to pursue owing to the limited timeframe 
allotted to this study. 
 
 
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