With people seeking religious exemptions to COVID-19 vaccine mandates, the question of how to define religion arises.
Exemption requests are testing the boundaries of the federal Civil Rights Act of 1964, which requires employers to provide reasonable accommodations for employees who object to work requirements based on religious beliefs that are “sincerely held.”
To the benefit of objectors like Holmes, the provision defines “religion” broadly. The Equal Employment Opportunity Commission has specified that religious objections do not have to be recognized by an organized religion and can be beliefs that are new, uncommon or “seem illogical or unreasonable to others.”
They cannot, however, be based only on social or political beliefs. That means employers must try to distinguish between primarily political objections from people who may happen to be religious and objections that are actually religious at their core.
For many skeptics, resistance tends to be based not on formal teachings from an established faith leader but an ad hoc blend of online conspiracies and misinformation, conservative media and conversations with like-minded friends and family members.
This would not be a surprise to sociologists of religion and others who analyze religion in the United States. On the one hand, American religiosity has formal patterns. There are established religious traditions, denominations, and congregations. Christianity has been a dominant religious form and so its beliefs and practices are widespread. The First Amendment rights to free exercise of religion and no state religion have provided room for religious groups to develop and grow.
On the other hand, for at least a few decades, American religion has been marked by a willingness by many to decide what their own religion will be comprised of. This ranges from people who attend a congregation but do not necessarily agree with important doctrines or practices to those who create a highly individualized faith that draws on multiple traditions. From the “Sheilaism” of the 1980s discussed in Habits of the Heart to those today who would say they are spiritual but not religious,
This then means that a definition of religion is difficult. Is it as simply as saying that someone “would know religion when they see it?” If the law needs precision in order to make decisions, this definition and its interpretation will be very important to deciding who has a viable religious exemption and who does not.