Topic TF1 — Prejudice & Discrimination: Women & Homosexuals in Religion
Prejudice is the act of pre-judging someone based on a characteristic such as gender, race, or sexual orientation. Discrimination is the unfair treatment that follows from that prejudice. Religion has a complex relationship with both — sometimes being a source of liberation and at other times providing justification for oppression. The status and treatment of women in religion varies dramatically across and within traditions. In Roman Catholicism, the all-male priesthood remains a non-negotiable point of doctrine (Ordinatio Sacerdotalis, 1994), though women play vital roles in every other aspect of church life, including religious orders. In Orthodox Judaism, women do not lead religious services or read from the Torah in mixed settings, though they are highly respected within the family. In Islam, women and men are considered spiritually equal, but there are different roles in the public sphere, including separate prayer spaces in the mosque and dress codes such as the hijab. In contrast, Sikhism stands out for its radical commitment to gender equality from its inception — Guru Nanak explicitly stated that women are not inferior to men.
The treatment of homosexuals in religion is similarly varied. Traditional teachings in Christianity, Islam, and Judaism have historically condemned homosexual acts, but there are growing liberal and progressive movements within all three faiths that affirm the full dignity and equality of LGBTQ+ individuals. The gap between the official teaching of a religious institution and the beliefs of individual believers is often wide. In exam answers, students must be careful to distinguish between what a religion's sacred text or official doctrine says and what its diverse followers may actually believe and practise. The ability to present a nuanced picture of a religion's internal diversity is a hallmark of high-level analysis.
Topic TF2 — Equality, Freedom of Religion & Social Justice
The concept of human rights — that all human beings are entitled to certain fundamental dignities and freedoms — is supported by all major world religions, even if their theological foundations differ. Freedom of religion and belief is the right to practise, change, or leave one's religion without fear of persecution. This freedom is enshrined in Article 18 of the Universal Declaration of Human Rights (UDHR, 1948). However, this right is frequently contested: in some countries, apostasy (leaving Islam) is still punishable by death; in others, religious minorities face legal discrimination. The right to freedom of religious expression is also contested in secular societies, as seen in debates over the wearing of the Muslim hijab, the Sikh turban, the Christian cross, or the Jewish kippah in public spaces and workplaces.
Social justice — creating a fair society where the poor and marginalised are protected — is a core religious mandate. The prophets of the Hebrew Bible (Isaiah, Amos, Micah) constantly condemn those who exploit the poor. Jesus declares in Luke 4:18 that he has come to "proclaim good news to the poor" and "set the oppressed free." The Qur'an makes Zakah (charity to the poor) one of the Five Pillars. The question of positive discrimination (affirmative action) is more complex: is it fair to favour historically disadvantaged groups to correct long-standing inequality? Religious responses tend to support the goal of equality but may differ on the means, with some arguing that any form of discrimination — even positive — is unjust, while others argue it is a necessary step towards a truly just society. Racial prejudice is condemned by all major faiths, which teach the fundamental kinship of all humanity (Galatians 3:28; Qur'an 49:13).
Key quote for social justice: Galatians 3:28 — "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus." This is one of the most powerful equality texts in the New Testament and highly quotable in 12-mark essays on prejudice and discrimination.
Topic TF3 — Wealth, Poverty & Exploitation
Religious attitudes towards wealth are characterised by the understanding that wealth itself is morally neutral — what matters is how it is acquired and how it is used. The parable of the Good Samaritan (Luke 10:25–37) and the teachings of the Prophets make it clear that wealth is a responsibility, not merely a personal privilege. The right attitude to wealth is one of stewardship: one is a temporary manager of resources that ultimately belong to God. The primary use of wealth, according to most religions, should be to help the poor, support the community, and invest responsibly. Christians are warned that "the love of money is a root of all kinds of evil" (1 Timothy 6:10) — note it is the love of money, not money itself, that is condemned. Jesus' teaching that "It is harder for a camel to go through the eye of a needle than for a rich man to enter the Kingdom of God" (Mark 10:25) challenges complacent attitudes towards wealth.
The exploitation of the poor is roundly condemned across all traditions. Fair pay is a religious duty; withholding a worker's pay is condemned in the Torah (Leviticus 19:13) and by James in the New Testament (James 5:4). The charging of excessive interest (usury) is explicitly forbidden in Islam (riba, Qur'an 2:275), Judaism, and was historically condemned by Christianity. Modern religious organisations are at the forefront of fighting against people-trafficking and modern slavery — the Church of England and the Catholic Church have both issued strong statements on this issue. Religious charity is understood as a moral obligation: Zakah in Islam (2.5% of surplus wealth), Tzedakah in Judaism (seen as justice, not optional charity), and the work of organisations like Christian Aid, CAFOD, and Islamic Relief. The Sikh Langar powerfully embodies the principle that all are equal and no one should go hungry.
Frequently Asked Questions
Prejudice is a pre-judgement or unfair opinion about a person based on a characteristic (e.g., their race, gender, or sexuality) before actually knowing them. Discrimination is the unfair action or treatment that follows from that prejudice — actually treating someone differently and badly because of that characteristic.
Sikhism, founded by Guru Nanak in the 15th century, explicitly and radically rejected the caste system and declared the complete equality of men and women. Women can lead all prayers, read the Guru Granth Sahib, and participate fully in all religious functions. This was revolutionary for its time and remains a foundational Sikh principle.
Article 18 of the Universal Declaration of Human Rights (1948) states that everyone has the right to freedom of thought, conscience, and religion, including the freedom to change religion or belief and to manifest it in teaching, practice, worship, and observance. This right is internationally recognised but frequently contested.
Riba means the charging of interest on loans and is explicitly forbidden in Islam (Qur'an 2:275-276). The prohibition is based on the principle that money should not generate money simply by being loaned — this is seen as exploitative. Islamic banking systems use profit-sharing models (musharakah) and cost-plus financing (murabahah) as alternatives.
The preferential option for the poor is a principle of Catholic Social Teaching that says the needs of the poor and vulnerable must be given priority in social, economic, and political decisions. It is rooted in the prophetic tradition of the Hebrew Bible and Jesus' teaching that whatever is done to 'the least of these' is done to God (Matthew 25:40).