it was comic books. In short, these problems merely exist as different manifestations of an age-old concern. Another, seemingly less obvious, aspect of this argument deals with the role of religion in society. In paralleling it to delinquency, for all its power and influence, religion is much more perplexing than the media or sense of community. For one, religion exists on many different levels and is extremely difficult to define in a fashion suitable to the debate. In addition, the fact that religion is such a controversial and sensitive subject only complicates the pursuit of characterizing and understanding it. These obstacles notwithstanding, the multifaceted effects of religion on crime have been argued for centuries. They will likely continue, as people observe that religion influences the behavior of people, serves as a set of values for society, and correlates with delinquency in several ways. The relationship between crime and religion has been explored for many years, with only a handful of theorists drawing any direct conclusions. Among few others, three of the most influential social philosophers of the past 200 years, Marx, Durkheim, and Weber, have all commented on the importance of religion to this issue. Marx believed that religion existed to give people a false hope for the future and to keep them motivated during the present. In accomplishing this, religion also deterred people from crime by making them concentrate on their social roles, while ignoring the oppression of stratified economic systems. Durkheim asserted that “social order could be maintained only if people had common beliefs in something greater than themselves” (Jensen and Rojek 309). He saw religion as very interconnected with social values as it contributed to a loss of strong communal bonds between the tenants of Western society. As people begin to believe more in themselves and less in a higher power, Durkheim argued, they become less committed to an interdependent s

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