Comparative Religion “Passionate, Erudite, Living Legend Lecturers
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Religious Studies (RELS) 1
Religious Studies (RELS) 1 RELS 108 — Hinduism Course count: 1 RELIGIOUS STUDIES (RELS) An examination of Hinduism and the Hindu tradition from the Vedas to the present day. Among the subject considered: the Upanishads; RELS 101 — Intro to the Comparative Study of Religion Course count: 1 the Ramayana and Mahabharata; village Hinduism; Gandhi; and Introduction to the nature and place of religion in the human experience contemporary Hindu political thought. Evaluation will include both as critically understood through the modern disciplines of comparative examinations and essays. history, text criticism, and social science. Viewpoints covered include the psychoanalytic, philosophical, biological, artistic, and anthropological. GPA units: 1 Sources range broadly from the Bible to modern fiction, Lao Tzu to Celtic Common Area: Cross-Cultural Studies, Studies in Religion myths. The course also examines the effects of modern change on Typically Offered: Annually religion in global perspective. RELS 114 — Introduction To Theology Course count: 1 GPA units: 1 Introduction to major claims in Christian theology through a close Common Area: Cross-Cultural Studies, Studies in Religion examination of historical and contemporary Catholic and Protestant Typically Offered: Alternate Years theologies. Topics include: methods in doing theology and in biblical interpretation; images of God and of Jesus; the human condition; RELS 102 — Mary in Christian Theology Course count: 1 different marks and models of the church; and religious diversity. Mary, the mother of Jesus, has held great significance for Christians over Readings address the interplay in theological reflection between religious the centuries. This class will examine the following topics: Mary in the tradition and social location, and analyze the implications and challenges Scriptures, the development of Marian doctrines (the Virgin Birth, the of Christian claims in light of gender, race and poverty. -
602 Ellen Bradshaw Aitken and Arvind Sharma
602 book reviews Ellen Bradshaw Aitken and Arvind Sharma (eds.), The Legacy of Wilfred Cantwell Smith. Albany: State University of New York Press, 2017. 254 pp. isbn 9781438464695 (hbk.) This edited volume contains selected papers from a symposium held at McGill University in Montreal in November 2009 to honor and assess the legacy of the Canadian Islamicist, scholar of comparative religion, and liberal Protestant theologian, Wilfred Cantwell Smith (1916–2000). Smith arguably was ahead of his time when, in his groundbreaking book The Meaning and End of Religion (1962), he called for the term religion to be dropped due to its association with reified systems of thought known as the world religions, and replaced by the more experiential term, faith. The contributors to this book take up from differing perspectives Smith’s call to re-evaluate the objectification of faith as it has been developed according to the world religions paradigm. Of the fourteen contributors to the book, seven can be classified as theologians: two currently hold posts in theology (Amir Hussain and K. R. Sundararajan), four are distinguished scholars from Harvard Divinity School (John B. Carman, Harvey Cox, William A. Graham, and Donald K. Swearer), and one is Emeritus Professor in the Faculty of Divinity in Trinity College, Toronto (Peter Slater). The other seven contributors more generally fall within the approach to the study of religion most associated with the comparative study of religion, or what otherwise might be called the science of religion (Purushottama Bilimoria, Thomas B. Coburn, Diana Eck, John Stratton Hawley, Jonathan R. Herman, Sheila McDonough, and Robert A. -
Theory in the Study of Religion
Chapter 3 Theory in the Study of Religion Donald Wiebe My aim in this paper is to assess the role of theory in ‘religious studies.’1 The task is a general one and will not concern itself with evaluating any specific theory or theories of religion but rather with the appropriateness of the very notion of ‘a theory of religion.’ It will not, however, be an easy undertaking, not only because of its generality but also because of its paradoxical character. To admit of the existence of theories of religion and yet raise the question of the ‘possibility’ of such theories is somewhat odd to say the least. The history of the study of religion, I suggest however, forces us both to the admission and to the question. 1 The Place of ‘Theory’ in Religious Studies The place of theory in ‘religious studies’ has had a rather chequered history. Theory, it seems, lies at the centre of the formation of this so-called ‘new sci- ence’ in the form of what Eric Sharpe in his history of the ‘discipline’ refers to as the ‘Darwinian-Spencerian theory of evolution.’ In concluding a survey of the antecedents of ‘comparative religion’ (i.e. the ‘new science of religion’ of Max Müller) he writes: … with Comte, Darwin and Spencer we have come to the threshold of the hundred years of comparative religion which we are to survey. We have seen something of the variety of approaches to the religions of mankind which could be held before the coming of evolutionism: the Christian 1 My attention in this paper will be focused primarily on the emergence of the study of religion as an academic discipline (i.e., a ‘university subject’) with the rise of the ‘phenomenologists.’ The ‘phenomenologists,’ I would argue, constitute a dominant tradition in the history of the scholarly study of religion. -
Interrogating the Comparative Method: Whither, Why, and How?1
religions Article Interrogating the Comparative Method: Whither, Why, and How?1 Barbara A. Holdrege Department of Religious Studies, University of California, Santa Barbara, Santa Barbara, CA 93106-3130, USA; [email protected] Received: 15 January 2018; Accepted: 26 January 2018; Published: 12 February 2018 Abstract: This essay seeks to illuminate the problematics, methods, and dynamics of comparison by interrogating how certain analytical categories in the study of religion, such as scripture and the body, can be fruitfully reimagined through a comparative analysis of their Hindu and Jewish instantiations. I consider a range of issues that are critical to any productive comparative study, and I reflect more specifically on the principal components of my own comparative method in light of Oliver Freiberger’s analytical framework: the goals of comparative analysis; the modes of comparison; the parameters that define the scope and the scale of the comparative inquiry; and the operations involved in the comparative process, beginning with selection of the specific traditions and analytical categories to be addressed and formulation of the organizational design of the study and culminating in the re-visioned categories and models in the study of religion that constitute the fruits of the comparative inquiry. Keywords: comparative method; analytical categories; models of religious tradition; Hinduisms; Judaisms; Hindu-Jewish comparative studies; scripture; body; Veda; Torah Jonathan Z. Smith, in his 1982 essay “In Comparison a Magic Dwells,” surveys and critiques four basic modes of comparison—ethnographic, encyclopedic, morphological, and evolutionary— together with their more recent variants, and concludes that none of the proposed methods is adequate. Yet he suggests that the comparative enterprise should not thereby be abandoned, for the process of comparison is a constitutive aspect of human thought and is critical to the task of the scholar of religion. -
Statement on Diversity: As a Subfield of Religious Studies, the Study of Comparative Mysticism Has Been Dominated by Male White Western Scholars Since Its Inception
California Institute of Integral Studies EWP9566: ADVANCED Ph.D. SEMINAR: COMPARATIVE MYSTICISM Spring 2014 (3 units) Thursdays 3:00pm-6:00pm (Jan 30-Mar 13; Mar 27-May 1); Saturday 10-5pm (May 10) Instructor: Jorge N. Ferrer, PhD. Tel. (415) 575-6262; email: [[email protected]]. Course Description: In the spirit of dialogue and inquiry, this advanced seminar provides an in-depth exploration of the field of comparative mysticism. After discussing the various meanings of the term “mysticism,” an overview of the field of comparative mysticism and its methodological foundations will be offered. We will discuss the major horizons of the field, as well as the main families of interpretive models in the field: typological, perennialist, constructivist, feminist, neo-perennialist, evolutionary, contextualist, postmodern, pluralist, and participatory. Topical sessions will address five contemporary areas of inquiry in the study of mysticism: (1) the intermonastic dialogue, (2) mysticism and gender, (3) embodiment and erotic mysticism, (4) the ethics of mysticism, and (5) psychedelic research and mystical experience. Students select two mystical traditions, authors, notions or phenomena and compare them applying one of the models studied or their own comparative approach. Students are encouraged to approach the study of mystics and mystical texts from an empathic, participatory, and contemplative perspective. Summary of Educational Purpose: The main purpose of this course is to deepen students’ knowledge of classic and contemporary approaches to the study of mystical phenomena and comparative mysticism. An additional objective is to guide students in the selection of the most appropriate comparative approach for their research interests. Learning Objectives: After completing this course, students will be able to: 1. -
TEACHING INSIDE-OUT: on TEACHING ISLAM Author(S): Amir Hussain Source: Method & Theory in the Study of Religion , 2005, Vol
TEACHING INSIDE-OUT: ON TEACHING ISLAM Author(s): Amir Hussain Source: Method & Theory in the Study of Religion , 2005, Vol. 17, No. 3 (2005), pp. 248- 263 Published by: Brill Stable URL: https://www.jstor.org/stable/23551737 REFERENCES Linked references are available on JSTOR for this article: https://www.jstor.org/stable/23551737?seq=1&cid=pdf- reference#references_tab_contents You may need to log in to JSTOR to access the linked references. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms Brill is collaborating with JSTOR to digitize, preserve and extend access to Method & Theory in the Study of Religion This content downloaded from 72.195.177.31 on Tue, 06 Jul 2021 16:18:48 UTC All use subject to https://about.jstor.org/terms TEACHING INSIDE-OUT: ON TEACHING ISLAM1 Amir Hussain2 It is in colleges and universities that Muslim students in North America usually have their first serious opportunities to learn about their own traditions and to articulate their own ways of being Muslim. There is a marked difference here from the experience of Christian or Jewish students. There are any numbers of Christian or Jewish schools in North America, in addition to a number of religious institutions of higher learning. -
Reading List in Theory and Method for Religious Studies 12.15.09 Asad
Reading List in Theory and Method for Religious Studies 12.15.09 Asad, Talal, Genealogies of Religion: Discipline and reasons of power in Christianity and Islam (Baltimore: Johns Hopkins University Press, 1993). Bell, Catherine, Ritual Theory, Ritual Practice (New York: Oxford University Press, 1992). Berger, Peter L., The Sacred Canopy: Elements of sociological theory of religion, (Garden City, NY: Anchor Books, 1969). Doniger, Wendy, The Implied Spider: Politics and Theology in Myth (New York: Columbia University Press, 1998). Douglas, Mary, Purity and Danger: An analysis of the concepts of pollution and taboo (London; New York: Routledge, 1994). Durkheim, Émile, The Elementary Forms of Religious Life, trans. Carol Cosman (Oxford New York: Oxford University Press, 2001). Eliade, Mircea, Patterns in Comparative Religion, trans. Rosemary Sheed (Cleveland, World Pub. Co., 1966). Freud, Sigmund, The Future of an Illusion, trans. and ed. James Strachey (New York: Norton, 1961). Freud, Sigmund, Totem and Taboo: Some points of agreement between the mental lives of savages and neurotics, trans. James Strachey (London: Routledge, 2001). Geertz, Clifford, The Interpretation of Cultures: Selected Essays (New York: Basic Books, 1973). Hewitt, Marsha. Critical Theory of Religion: A Feminist Analysis (Minneapolis: Augsburg Fortress Publishers, 1995). James, William, The Varieties of Religious Experience (Cambridge, Mass.: Harvard University Press, 1985). Levy-Strauss, Claude. Tristes Tropiques Lincoln, Bruce, Theorizing Myth: Narrative, ideology, and scholarship (Chicago: University of Chicago Press, 1999). Luckman, Thomas. The Invisible Religion (New York: Macmillan Publishing Company, 1967). Malinowski, Bronislaw, Magic, Science, and Religion, and other essays (Garden City, N.Y.: Doubleday, 1954). Marx, Karl and F. Engels, Marx and Engels on Religion (Moscow, Foreign Languages Pub. -
The Legacy of Wilfred Cantwell Smith a Symposium Celebrating the Sixtieth Anniversary of Mcgill’S Faculty of Religious Studies
The Legacy of Wilfred Cantwell Smith A Symposium celebrating the Sixtieth Anniversary of McGill’s Faculty of Religious Studies Friday, November 6, 2009 All are Welcome, no registration required Location: Faculty of Religious Studies, William and Henry Birks Building, 3520 University Street, McGill University 8:00 a.m. Coffee and pastries available (Senior Common Room) 8:30 a.m.–10:30 a.m. Session I (Chair: Professor Katherine Young, in the Birks Heritage Chapel) Panel JoHn Braisted Carman Wilfred Smith as an Academic Architect THomas B. Coburn Setting tHe Stage for tHe Emergence of ‘Contemplative Studies’: Reflections on tHe Work of Wilfred Cantwell SmitH C. Peter Slater "Wilfred SmitH's PropHetic Sense of History and Proposal Regarding Verification." Donald Swearer Towards a World THeology Revisited 10:30 a.m.–11:00 a.m. Coffee Break (Senior Common Room) 11:00 a.m. – 1:00 p.m. Session II (Chair: Professor Ian Henderson, in the Birks Heritage Chapel) Panel PurusHottama Bilimoria THe Meaningful End of ‘God’ and ‘Scripture’ Harvey CoX Belief is Not FaitH Revisited JosepH PrabHua THe Interreligious Hermeneutics of Raimon Panikkar and Cantwell SmitH Robert C. Segal THe Limits of Dialogue 1:00p.m.–2:00 p.m. Lunch: Provided for conference presenters, FRS faculty, and FRS graduate students; registration requested). 2:00 p.m.–4:00 p.m. Session III (Chair: TBA, in the Birks Heritage Chapel) Panel THomas Faulkner THe PropHet MuHammad & tHe Enigma of War JonatHan R. Herman Who Cares if the Qur'an is the Word of God? K. R. Sundararajan THe Study of Religions as tHe Study of Persons: My Journey to Islam 4:00 p.m.–4:30 p.m. -
Gabriel Moran's Book Is a Tour De Force of Practical Theology. Beginning
“Gabriel Moran’s book is a tour de force of practical theology. Beginning from a creative reappropriation of the meanings of ‘faith’ and ‘revelation’ as ‘believing in a revealing God,’ Moran establishes a lively and relevant theological basis for addressing problems of authority and responsibility in the Church, for identifying the distinctively Christian faith-response to divine revelation, and for questions of teaching and learning. This remarkably stimulating and thoroughly original approach to our ecclesial life today offers real guidance through the perils and pitfalls of today’s Christian believing. Written with a clarity and attractiveness that should give it a wide readership, the book charts its own distinctive course through some very well-traveled waters.” — Paul Lakeland Aloysius P. Kelley SJ Professor of Catholic Studies Director, Center for Catholic Studies Fairfield University, Connecticut “Gabriel Moran, master-teacher, teaches us anew about old topics. He has fresh, insightful things to say about the God who reveals, the humans who accept and respond to this revelation, and the community in which the revelation is mediated. When a master teacher speaks, there is always much to be learned by all who listen carefully, and that is abundantly true in this book.” — Michael G. Lawler Professor Emeritus of Catholic Theology Creighton University Omaha, Nebraska “Once again Moran has shown he is one of the most underestimated Roman Catholic intellectuals of our time. No work is more timely. No project more important. The book is the summit of his life’s work on the question of revelation. Moran’s intention here is to be deeply conservative. -
Title: Comparative Study of Hinduism and Christianity Subject Areas
Michigan State University Fulbright-Hays Group Study Abroad 2009: Nepal in the Contemporary World Lesson Plan Martha Cain Berkley High School, Berkley Michigan Title: Comparative Study of Hinduism and Christianity Subject Areas: World History, World Cultures, or Comparative Religion Grade Levels: 9 – 12th grade Length of Lesson: 3 -4 traditional schedule class periods (or 2+ days for block scheduling plus time outside class for the editorial. Summary/Overview: When asked, most people would state that Hinduism is a polytheistic religion but is it? How did it get that label? Why do we consider Hinduism with Vishnu, Shiva and Brahma (all part of the absolute god; Brahman) a polytheistic religion and Christianity with the Holy Trinity (father, son and holy spirit/ghost) a monotheistic religion? This lesson will explore both religions and ask students to compare the two belief systems. - Assessment: The students will be assessed both formally and informally throughout this unit. There will be a brainstorming session, formative assessments throughout the power point presentations and finally, a written assessment to gauge their overall comprehension of the material. The calumniating assessment is to have the students write an editorial to a newspaper responding to the headline of “The Mono’s Have It: Hinduism Reclassified as a Monotheistic Religion”. The students, using Christianity as their model of comparison, will agree or disagree with the new classification while supporting their argument with evidence. Primary Objectives: - The students will be able to define in their own words what constitutes a world religion. - The students will be able to apply their prior knowledge of mono and polytheistic religions to Hinduism and Christianity, using evidence from each religion and applying it to their classification. -
Tradition, Experience, Interpretation a Dialectical Model for Describing The
HEIKKI RÄISÄNEN Tradition, Experience, Interpretation A Dialectical Model for Describing the Devel- opment o Religious Thought Every scholar of early Christian thought will discover a great deal of variety and change, and many traces of conflict, in her or his sources (see e.g. Dunn 1990). On a smaller scale, similar features are ob- served by scholars of the Qur'an, my second area of interest (cf. Räisänen 1997, 125-130 on the phenomenon of "abrogation" within the Qur'an). In both cases one is faced with vivid processes of evolv- ing thought. Ninian Smart has stressed that "there is a dialectic be- tween experience and doctrine" (Smart 1971: 24). Yet this aspect of religion may not always receive as much attention as it deserves in the science of religion. A recent survey observes that, in general, the "mutable, processive character of a religion's ongoing life has tended to be overlooked by comparative religionists almost as much as it will probably be denied by the devotees of a tradition." (Lott 1988: 31.) The role of conflict in particular probably tends to be underestimated. Both in trying to work out a history-of-religion account of early Christian thought' (see Räisänen 1990), and in trying to understand the Qur'an with empathy (Räisänen 1971; Räisänen 1997: 81-136), I have often found it useful to envisage religious thought in terms of a dialectic between tradition, experience and interpretation (Räisänen 1990: 122-136). This means that religious thought develops in a process in which traditions are time and again interpreted in the light of new experiences, and vice versa: experiences are interpreted in the light of traditions. -
Interpreting Religion Beyond the Propositional Frame
‘The sky is not a cow’: interpreting religion beyond the propositional frame. In her editorial for a special virtual issue of the Journal of Philosophy of Education on ‘Religion and Education’, Anna Strhan has offered a concise yet comprehensive overview of the diverse range of debates that have preoccupied discussions of the relations between religion and education over recent decades. What is striking about her account, and Strhan hints at this in the closing paragraph of the editorial, is how discussions within philosophy of education have presupposed that the belief dimension of religion is the core of religious life, to the exclusion of almost everything else, that “the way in which religion has been theorised, in particular the focus on indoctrination, has privileged the equation of religion with belief” (Strhan 2014). The privileging of belief is evident, for example, in Michael Hand’s reply to Trevor Cooling’s argument about the marginalization of religion within education. Here associating belief with the idea of a “theory of the meaning of life” or a worldview, Hand states: Theories of the meaning of life need not be religious, and a religion need not include a theory of the meaning of life. But, at least in the case of the major world religions, religious commitment typically does involve subscription to such a theory. It is appropriate to speak of a ‘Christian worldview’, for example, because the core Christian narrative of the creation, fall and redemption of humanity is plausibly construed as an account of the significance, origin and purpose of human existence (Hand 2012, 529).