Final Thoughts
In conclusion, rational-choice theory argues a simplistic version of instru-
mental-rationality. History, on the other hand, presents numerous complex
events and processes that exhibit value-, affect-, and traditional rationality as
well. Differentiating the types of rationality at work are a step up in sophis-
tication, and especially in the case of the non-instrumental types, those not
driven by immediate personal gain, require much greater attention and sub-
tlety of analysis. Rational choice theory explains nothing about the origin of
values, who benefits and who suffers, what the role of values in social order
might be, and the relationship of values to their social realities, such as the
distribution of wealth status, and power.
In the end, rational-choice theory is simply an expression of modern market-
oriented rationality – the logic of late capitalism. It perhaps explains some
things about religion today, and if it does, then the social bonds have snapped
and society is dead. But Stark seriously stretches credulity to suggest that
market relations in the United States explain religion in antiquity. Christianity
did supersede paganism, but not perfectly, nor did it transform ancient cul-
ture or class relations. The patrician class often chose Christianity, but most
other people had it forced on them. For those who refused to surrender their
pagan traditions, Christianity obtained a compromise – change your beliefs
and acknowledge the Christian God (and most importantly, his earthly ruler)
as supreme, and you may continue with your pagan celebrations. In order
to support their pre-determined rational-choice conclusions, Stark and oth-
ers focus on moments of crisis, and in so doing overlook the social founda-
tions of Roman pagan and early Christian society that define social relations
over extended periods of time. At best, rational-choice theory explains choices
people might make in a moment of crisis, when they seek the most expedi-
ent solution to an immediate problem.
But religion pertains to far more than crisis situations and the expediency
of the moment. It addresses such things as the meaning of life, of things that
can only be felt, of emotions, identity, and purpose, issues not immediately
or easily answered unless one puts aside instrumental rationality in favor of
other approaches. Like all things social, religion depends on what has come
before, and develops syncretically and dialectically with the past; the rise and
fall of institutions like religion do not hinge on instrumental decisions made
in a moment, once and for all. Religious thought and practice develops over
time, and changes with the times. One need only read The Gorgiasor The
The Concept of Choice in the Rise of Christianity • 247