Religion is often just tribalism: pride in a group one was born

In the long and storied history of humanity, the relationship between religion and tribalism has been woven tightly together. Penn Jillette’s words, “Religion is often just tribalism: pride in a group one was born into, a group that is often believed to have 'God' on its side,” offer a sharp and evocative commentary on how belief systems can become entangled with identity and belonging, shaping not only our worldview but our sense of pride and loyalty. At its core, Jillette suggests that much of what we call religion is not so much about a divine connection, but about a human need for affiliation—a desire to belong to something greater than ourselves, something that reinforces our own sense of worth and rightful place in the world.

The ancients understood the power of belonging. The tribes of early humanity, whether in Greece, Rome, or Africa, often defined themselves not just by their bloodlines, but by the gods they worshipped and the divine favor they believed came with their traditions. Homer’s epic tales of Achilles, Odysseus, and the great heroes of the Iliad reveal how the identity of the individual was bound up in the collective identity of the group—fighting for family, for country, and for the gods. A man’s honor, his glory, was entwined with the tribe he represented, and the gods, in turn, were seen as protectors of these tribes, granting victory or defeat based on their favor. In this sense, religion was less a personal journey of spiritual enlightenment than a communal expression of tribal pride.

We see the same pattern emerge throughout history, from the rise of the Roman Empire to the crusades of the Middle Ages. The Catholic Church, for example, while offering a profound spiritual connection to God, also became a symbol of Western civilization, representing not just a faith but a whole identity that was believed to be favored by God. Those who stood outside this faith were often viewed as enemies to both religion and the tribe, whether they were Muslims, Jews, or those practicing different pagan religions. This intertwining of religion with tribal loyalty led to centuries of conflict, as each group claimed divine favor as its own exclusive right.

The same is true in modern times, where nationalism and religion often overlap. Warriors, whether on the battlefield or in the halls of power, often wear their faith as a symbol of their tribe's superiority, convinced that their God stands beside them in battle. The notion that "our people are chosen" or "our beliefs are the true ones" is not a new phenomenon but one deeply rooted in human nature. Consider the crusades of the 12th and 13th centuries, where Christianity was used as the banner under which Europeans sought to reclaim the Holy Land. But even in more recent times, tribalism is visible in the politics of identity. The rise of extremist ideologies, where religion is a tool for asserting the superiority of one group over another, is a modern reflection of the ancient drive for group pride and the claim that divine favor rests upon one’s own people.

At its most elemental, Jillette’s assertion challenges us to ask: Is our faith truly about the divine, or is it about belonging? Religion, in its purest form, is meant to guide individuals toward a deeper understanding of truth, of love, and of the divine mysteries that govern life. But when religion becomes about tribal loyalty, it often devolves into a means of asserting dominance or exclusion. Jesus, the teacher of love and compassion, was not concerned with the divisions of tribe and race; he came to show the unity of all people, calling for love of neighbor, forgiveness, and the embracing of the marginalized. Yet, over the centuries, many who followed his teachings became more focused on the collective power of the Christian tribe than on the spirituality he espoused.

Buddhism, too, offers an example of how religion can transcend tribalism. Though it began in ancient India as a faith to transcend the cycles of suffering, Buddhism has spread far beyond the bounds of one tribe or nation. It speaks not of tribal pride, but of the universality of human suffering and the path to enlightenment. Yet even Buddhism was not immune to the influences of tribalism. Japanese Buddhism, for example, in certain periods of its history, became intertwined with nationalism and the imperial ambitions of the Japanese empire. Here, the spiritual journey was hijacked for purposes of national pride, just as religion in the West had been used to support the claims of emperors and kings.

The lesson in Jillette’s words is profound and speaks to a larger truth about human nature: religion, if left unchecked, can easily devolve into a tribal instinct, one that seeks not truth or spiritual enlightenment, but exclusion, superiority, and control. It becomes a tool for elevating one group while diminishing others. To truly embrace faith is to seek beyond the bounds of tribal loyalty—to recognize that every belief, every faith, is a personal journey toward the divine. We must learn to honor the beliefs of others, not as an act of intellectual submission, but as a recognition that spiritual truth is vast, and no tribe holds the exclusive key to it.

Therefore, in our own lives, let us strive to rise above the limits of tribalism and recognize that religion, in its purest form, should unite us in our shared humanity, not divide us into factions. Faith is a personal pursuit, but one that must lead us to greater understanding and compassion, not pride and exclusion. By cultivating this humility, we honor the essence of truth that transcends all tribes and brings us closer to the divine. The world, in all its diversity, is a reflection of the divine, and in our mutual respect for each other’s beliefs, we honor the true spirit of religion.