One of the axioms of life in my family is that we are convinced our mother understood the deep and true nature of Thanksgiving turkey stuffing.  All other efforts to match my mother’s culinary masterpiece are vain attempts at best and heretically sacrilegious at worst. And it is not just questions about stuffing that vex us – think about the local, never-ending debates here in Tampa about what constitutes a Cuban sandwich – and that is before we even get to the question of which one is the best. We might be willing to compromise our positions on turkey stuffing and Cuban sandwiches – but what about religion? Religion and what constitutes right and true religion is as troubling a question – and that is before we consider what that religion demands of us. And woe to us if we lose our way on the question of Religion.In the gospel for this Sunday (Mark 7:1-23), most folks would agree that the Pharisees have lost their way – at least a bit.  Jesus’ words are pointed: “Well did Isaiah prophesy about you hypocrites, as it is written: This people honors me with their lips, but their hearts are far from me; in vain do they worship me, teaching as doctrines human precepts. You disregard God’s commandment but cling to human tradition.” I think that can be broadly classified as “lost their way.”

It can happen. It can happen here and now. Ross Douthat, an op-ed writer for the NY Times, would recognize that trend here in the United States – he wrote a book about it titled: “Bad Religion: How We Became A Nation of Heretics.” Douthat argues that America’s problem isn’t too much religion, as a growing chorus of atheists have argued; nor is it an intolerant secularism, as many on the Christian right believe. Rather, it’s bad religion: the slow-motion collapse of traditional faith and the rise of a variety of pseudo-Christianities that stroke our egos, indulge our follies, encourage our worst impulses, and distorts the core of Christianity – and leaves us increasingly insulated from a world waiting – or as St Paul writes – groaning for conversion and redemption.  It is as though “bad religion” seeks the safest way possible.  Make it about ourselves and never be disappointed. Make it controllable and managed- with rules. If Douthat is correct and that is “bad religion” – then what constitutes good religion?”

The only formal definition of religion in the Bible appears in today’s reading from James. It is not an exhaustive or comprehensive definition. But it does provide a starting point for reflecting on what the biblical tradition understands to be true religion. “Religion that is pure and undefiled before God and the Father is this: to care for orphans and widows in their affliction and to keep oneself unstained by the world” (Jas 1:27) – and our readings today, as a whole, help fill in some of the reflection.

The Catholic scholar, Fr. Daniel J. Harrington, says that there are five characteristic of true religion evident in our readings today: The first characteristic of true religion is closeness to God, or rather, God’s closeness to us. Ancient Israel’s claim to be God’s people rested not on its numerical superiority or military might but rather on God’s closeness to this people and God’s wise and life-giving commandments in the Torah. Today’s reading from Deuteronomy 4 reminds us that true religion has its origin, power and direction in God’s initiative: “For what great nation is there that has gods so close to it as the LORD, our God, is to us whenever we call upon him?”

A second characteristic of true religion is the pursuit of justice. Our Psalm paints a stunning picture of the just person as one who lives blamelessly, does no harm to others, honors those who fear the Lord and is honest in dealing with others. Those whose relationship to God is proper will treat others fairly and contribute to promoting a just, a Godly society.

A third characteristic is practical action. James insists that we be “doers of the word and not hearers only.” Biblical truth is not something only to be admired or contemplated. The truth is something to be acted upon. This is the root of James’s famous definition of true religion as caring for orphans and widows. Here James is echoing an emphasis that is deeply rooted in the Old Testament.

A fourth characteristic is focus on the essentials. Jesus’ opponents in today’s reading from Mark 7 are Pharisees and scribes. Jesus accuses them of paying more attention to their own rulings and traditions than to God’s commandments. Among even sincere religious persons there is often a tendency to mistake what is comforting or ritualize for what is essential, and so they can lose the freshness and clarity of vision that drew them to the serious practice of religion in the first place.

The fifth characteristic is interiority. When commenting on the Pharisees’ adaptations of the laws pertaining to food and ritual purity, Jesus insists that what really defiles a person is not what goes into the mouth but what comes out of the heart. True religion avoids evil thoughts, unchastity, theft, murder and so forth. What makes a person holy are the attitudes and actions that Paul in Gal 5:22-23 lists as “the fruit” of the Spirit: love, joy, peace, patience, kindness, generosity, faithfulness, gentleness and self-control.

If those are (at least) five characteristics of “good religion” – perhaps its comes into clearer focus why the Pharisees and scribes lost their way: in the end, rather than face the hard and dangerous demands of the Scriptures, they sought the safety of rituals and regulations – things they could control and shape and feel good about themselves. But “safety” is not all its cracked up to be. The German poet, Goethe, once wrote: “The dangers of life are many, and safety is one of those dangers.”

Perhaps another characteristic of a “good religion” is “danger.” Taking “practical action” out on the margins where God seeks the lost and marginalized.  Out there on the edges of things pursing justice while never losing sight of the center where the essentials form the foundation, where we can be renewed.  Out there on the edge where it isn’t terribly safe.

All these characteristics of “good religion” seem to comprise a dangerous thing. But these are dangerous times that call for people willing to live a “good religion.” A religion suited for these times.