Religious studies
Religious studies, also known as the study of religion, is the scientific study of religion. There is no consensus on what qualifies as religion and its definition is highly contested. It describes, compares, interprets, and explains religion, emphasizing empirical, historically based, and cross-cultural perspectives.
Not to be confused with Theology.
While theology attempts to understand the transcendent or supernatural according to traditional religious accounts, religious studies takes a more scientific and objective approach, independent of any particular religious viewpoint. Religious studies thus draws upon multiple academic disciplines and methodologies including anthropology, sociology, psychology, philosophy, and history of religion.
Religious studies originated in 19th-century Europe, when scholarly and historical analysis of the Bible had flourished, as Hindu and Buddhist sacred texts were first being translated into European languages. Early influential scholars included Friedrich Max Müller in England and Cornelis Petrus Tiele in the Netherlands. Today, religious studies is an academic discipline practiced by scholars worldwide.[1] In its early years, it was known as "comparative religion" or the science of religion and, in the United States, there are those who today also know the field as the "History of religion" (associated with methodological traditions traced to the University of Chicago in general, and in particular Mircea Eliade, from the late 1950s through to the late 1980s).
The religious studies scholar Walter Capps described the purpose of the discipline as to provide "training and practice ... in directing and conducting inquiry regarding the subject of religion".[2] At the same time, Capps stated that its other purpose was to use "prescribed modes and techniques of inquiry to make the subject of religion intelligible."[2]
Religious studies scholar Robert A. Segal characterised the discipline as "a subject matter" that is "open to many approaches", and thus it "does not require either a distinctive method or a distinctive explanation to be worthy of disciplinary status."[3]
Different scholars operating in the field have different interests and intentions; some for instance seek to defend religion, while others seek to explain it away, and others wish to use religion as an example with which to prove a theory of their own.[4] Some scholars of religious studies are interested in primarily studying the religion to which they belong.[5] Other scholars take a more unbiased approach and broadly examine the historical interrelationships among all major religious ideologies through history, focusing on shared similarities rather than differences.[6] Scholars of religion have argued that a study of the subject is useful for individuals because it will provide them with knowledge that is pertinent in inter-personal and professional contexts within an increasingly globalized world.[7] It has also been argued that studying religion is useful in appreciating and understanding sectarian tensions and religious violence.[8][9][10]
Etymology[edit]
The term "religion" originated from the Latin noun religio, that was nominalized from one of three verbs: relegere (to turn to constantly/observe conscientiously); religare (to bind oneself [back]); and reeligere (to choose again).[11] Because of these three different potential meanings, an etymological analysis alone does not resolve the ambiguity of defining religion, since each verb points to a different understanding of what religion is. During the Middle Ages, the term "religious" was used as a noun to describe someone who had joined a monastic order (a "religious").
Intellectual foundation and background[edit]
Before religious studies became a field in its own right, flourishing in the United States in the late 1960s, several key intellectual figures explored religion from a variety of perspectives. One of these figures was the famous pragmatist William James. His 1902 Gifford lectures and book The Varieties of Religious Experience examined religion from a psychological-philosophical perspective and is still influential today. His essay The Will to Believe defends the rationality of faith.
Max Weber studied religion from an economic perspective in The Protestant Ethic and the Spirit of Capitalism (1904–1905), his most famous work. As a major figure in sociology, he has no doubt influenced later sociologists of religion.
Émile Durkheim also holds continuing influence as one of the fathers of sociology. He explored Protestant and Catholic attitudes and doctrines regarding suicide in his work Suicide. In 1912, he published his most memorable work on religion, The Elementary Forms of the Religious Life.
Religious studies and theology[edit]
Western philosophy of religion, as the basic ancestor of modern religious studies, is differentiated from theology and the many Eastern philosophical traditions by generally being written from a third party perspective. The scholar need not be a believer. Theology stands in contrast to the philosophy of religion and religious studies in that, generally, the scholar is first and foremost a believer employing both logic and scripture as evidence. Theology according to this understanding fits with the definition which Anselm of Canterbury gave to it in the eleventh century, credo ut intelligam, or faith seeking understanding (literally, "I believe so that I may understand"). The theologian was traditionally seen as having the task of making intelligible, or clarifying, the religious commitments. However, many contemporary scholars of theology do not assume such a dichotomy. Instead, scholars now understand theology as a methodology in the study of religion, an approach that focuses on the religious content of any community they might study. This includes the study of their beliefs, literatures, stories and practices.[48]
Criticism[edit]
Scholars, such as Jonathan Z. Smith, Timothy Fitzgerald, Talal Asad, Tomoko Masuzawa, Geoffrey A. Oddie, Richard E. King, and Russell T. McCutcheon, have criticized religious studies as a theological project which actually imposes views onto the people it aims to survey. Their areas of research overlap heavily with postcolonial studies.[49]
In 1998, Jonathan Z. Smith wrote a chapter in Critical Terms for Religious Studies which traced the history of the term religion and argued that the contemporary understanding of world religions is a modern Christian and European term, with its roots in the European colonial expansion of the sixteenth century.[50] Timothy Fitzgerald argued in 2000 that the comparative religion of the twentieth century in fact disguised a theological agenda which distorts the practices of societies outside the Western world and interprets them according to Christian norms.
Fitzgerald argues that this theological agenda has not been overcome by more recent efforts in religious studies to move beyond comparative religion.[51]