World religions from 1 AD to 2100

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The world's principal religions and spiritual traditions may be classified into a small number of major groups, though this is not a uniform practice. This theory began in the 18th century with the goal of recognizing the relative levels of civility in societies, which in many modern cultures is considered offensive.
In world cultures, there have traditionally been many different groupings of religious belief. In Indian culture, different religious philosophies were traditionally respected as academic differences in pursuit of the same truth. In Islam, the Quran mentions three different categories: Muslims, the People of the Book, and idol worshipers.World religions is a category used in the study of religion to demarcate the five—and in some cases up to twelve, largest and most internationally widespread religious movements. Christianity, Islam, Judaism, Hinduism, and Buddhism are always included in the list, being known as the "Big Five". Some scholars also include other religions, such as Taoism, Sikhism, Jainism, Confucianism, Shinto, Zoroastrianism, or the Baháʼí Faith, in the category. These are often juxtaposed against other categories, such as "indigenous religions" and "new religious movements", which are also used by scholars in this field of research.The world religions paradigm was developed in the United Kingdom in the 1960s, where it was pioneered by phenomenological scholars like Ninian Smart. It was designed to broaden the study of religion away from its heavy focus on Christianity by taking into account other large religious traditions around the world. The paradigm is often used by lecturers instructing undergraduate students in the study of religion and is also the framework used by school teachers in the UK and other countries. The paradigm's emphasis on viewing these religious movements as distinct and mutually exclusive entities has also had a wider impact on the categorisation of religion—for instance in censuses—in both Western countries and elsewhere.

Since the late twentieth century, the paradigm has faced critique by scholars of religion like Jonathan Z. Smith, some of whom have argued for its abandonment. Critics have argued that the world religions paradigm is inappropriate because it takes the Protestant variant of Christianity as the model for what constitutes religion; that it is tied up with discourses of modernity, including modern power relations; that it encourages an uncritical understanding of religion; and that it makes a value judgement as to what religions should be considered "major". Others have argued that it remains useful in the classroom, so long as students are made aware that it is a socially constructed category.
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