The Concept of Religion According to Erich Fromm

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This article examines Erich Fromm’s concept of religion, presenting religion as any shared system of orientation and devotion that gives human life meaning, and distinguishing between authoritarian and humanistic forms of religious life.

Extended Summary

This article examines Erich Fromm’s understanding of religion, which represents one of the most influential humanistic and psychological approaches within modern Western thought. Fromm does not define religion primarily through belief in God or supernatural beings. Instead, he conceptualizes religion as a system of orientation and devotion that provides human beings with meaning, direction, and a sense of belonging. In this framework, the central issue is not whether one believes in God, but what kind of life orientation one adopts.

Fromm distinguishes sharply between two fundamental types of religion: authoritarian religion and humanistic religion. Authoritarian religion is defined by submission to a power outside the individual—an invisible, omnipotent authority to which human beings surrender their autonomy. In such religions, obedience is considered the highest virtue, while disobedience is regarded as the gravest sin. Human beings are portrayed as weak, insignificant, and dependent, gaining value only through total devotion to an external authority.

According to Fromm, authoritarian religion offers psychological comfort by relieving individuals from loneliness, fear, and existential insecurity. Submission to a powerful authority provides a sense of safety and belonging. However, this comfort comes at a cost: the suppression of human freedom, creativity, and self-realization. The individual’s own powers are denied in favor of absolute obedience, resulting in a dependent and alienated form of religious life.

In contrast, humanistic religion centers on human potential rather than submission. Fromm defines humanistic religion as a form of religious life concerned with the development of human reason, love, and productive capacities. Here, the ultimate goal is not obedience but self-realization. Human beings are encouraged to understand themselves, recognize their place in the universe, and cultivate relationships based on love, respect, and solidarity with all living beings.

In humanistic religion, virtue lies not in submission but in the full realization of human powers. Faith, in this context, is not blind acceptance of authoritative commands. Instead, it emerges from personal experience, rational reflection, and the cooperation of thought and feeling. Fromm emphasizes that beliefs should not be accepted merely because they are commanded by religion; they must be understood, examined, and integrated consciously into one’s life.

Fromm’s conception of faith is therefore inseparably linked to reason. Faith is not irrational trust, but confidence grounded in lived experience and critical reflection. Any religious system that discourages questioning and critical thinking, according to Fromm, undermines genuine faith. When individuals obey without understanding, religion loses its humanistic essence and becomes authoritarian in nature.

One of Fromm’s most distinctive contributions is his broad definition of religion. He argues that any system of thought and action shared by members of a society, which provides them with orientation and an object of devotion, can be considered a religion. Whether such a system is theistic or non-theistic is irrelevant. In this sense, secular ideologies, political systems, and modern value structures may also function as religions.

Fromm maintains that no culture has ever existed without religion and that none will exist in the future. Human beings possess an inherent need for meaning, orientation, and devotion. When this need is not fulfilled through traditional religion, it is redirected toward secular substitutes. Nationalism, consumerism, or ideological commitments can thus assume religious functions in modern societies.

This expansive definition of religion has been subject to criticism. Some thinkers argue that labeling human-made systems as religions creates conceptual confusion and dilutes the meaning of religion as something originating from God. Fromm, however, shares Durkheim’s view that religion must be understood through its function in human life rather than its metaphysical claims. From this perspective, the Qur’anic recognition of human-made life systems as forms of religion further supports Fromm’s functional approach.

In conclusion, Erich Fromm’s concept of religion presents it as a fundamentally human phenomenon centered on orientation, meaning, and devotion. By distinguishing between authoritarian and humanistic religion, Fromm offers a normative framework for evaluating religious life based on its impact on human freedom, creativity, and self-realization. His approach remains highly relevant for understanding both traditional religions and modern secular belief systems.

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