Another approach, advocated by the religious historian Joachim Wach, also analyzed religion in terms of objects and religious symbols. Wach expanded the ordinary notion of symbols to include people and activities, even institutions—thus, any activity, thing or person could serve as a bridge or connection between the sacred and the material world. He called these activating links “forms of religious expression” and grouped them into three main categories: (1) theoretical forms of religious expression—doctrines, beliefs, myths and sayings; (2) practical forms of religious expression—services, rites and practices; and (3) sociological forms of religious expression—organizations, relationships and authority.

While contemporary religious scholars certainly have not settled upon a universal definition of religion, it appears that a consensus believes these three categories of religious expression accurately reflect the essential common features of religions. Their basic approach looks for:

A belief that deals with the supernatural, some “ultimate reality” that transcends the physical world. This ultimate reality may be a God, gods or Supreme Being, or it may simply be some supernatural principle such as a belief in the transmigration of one’s spirit;

Religious practices that enable man to contact, understand, attain a union or commune with this ultimate reality; and

A community of believers who join together in pursuing this ultimate reality.

Thus most scholars of comparative religion now agree with this three-pronged approach because it is free of religious bias, is not intrusive and avoids evaluation of religious belief or practice. It is, in the words of Dr. Wilson, a truly “ethically neutral” definition.