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that of the participant in a religious tradition. pros: greater hope for sympathetic understanding of a particular religious tradition. worst: can become defensive/prejudice (all other religions are work of satan)
presupposes religous commitment and promotes an understanding that will lead to greater commitment. |
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| student stands outside all religious traditions and studies religions using the methods and standards associated with the academic disciplines of the public university. commitment to standards of secular academy, not to religious commitment. pros: greater objectivity. worst: radical depersonalization of stubject mater, removing vitality from religion |
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| the outsider's view-studying a language versus speaking it. |
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| insider's view-speaking a language versus studying it |
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| teaching of versus teaching about religion |
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| Teaching of religion involves sectarian indoctrination, while teaching about it provides information without supporting any particular sect |
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| U.S. Supreme Court case on prayer in public schools. Ruled to prohibit prayer in public schools, however teaching about religion is acceptable. |
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| a defense of an individual's own religion (polemics-an attack on the religion of others) |
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| Qualities worth having in studying religion |
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1. openness: willingness to regard as tentative our views about religion-not a refusal to draw conclusions
2. Honesty: ability to respond in a nonprejudicial way to what we learn
3. Critical Intelligence: an effort to see things clearly so judgement is rendered fairly
4. Careful observing, reading, and listening: people or text may say one thing, but mean another. Learn to see, read, and listen for hidden messages.Sympathetic imagination.
5. Critical Tolerance: permit and encourage free expression and practice of diverse religious traditions.(difficulties-genital mutilation) |
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| analysis versus synthesis |
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analysis: take things apart to break wholes into more basic elements. Seek to identify key elemnts that make up the whole
Synthesis; putting things back together again, being alert for previously unseen relationships |
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| universal quality or set of qulities that makes something what it is and not something else (substantive/functional) |
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| states what a religion does |
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| family analogy, has to fit enough requirements (not all) |
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| origin of religion is western, we use a western category to classify non-westerners |
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| definition reflects values of writer (positive/negative take) |
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| ex. there is something irreducibly "religious" about religion vs. religion is the same as any other science |
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| ex. god traditionally man |
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| spirituality vs. religion |
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| compare to greek cultus and pietas, one is personal, the other is organized creeds, codes, etc. |
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| one justice described it as government support of the beliefs of those who think that religious exercises should be conducted only in private. or as LaHaye says :a man centered religion that maistakenly thinks it can sove the problems of man, independent of God" |
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| religion in relation to culture |
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| relation to society (ex. social glue) |
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| more individually focused-what kinds of religious experience occur? and how can we best understand them? |
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| (assumption of a such thing as religious truth) careful analysis and a critical response |
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| study of the divine (goal is kowledge of God). critical interpretation and confession of faith |
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| the science of interpretation |
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| description vs. interpretation |
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| description focuses on finding and describing causes, while interpretation means understanding gained by discovering the meaning of religious phenomena. |
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| 1.casual 2.functional 3.structural |
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| idea that religion can be reduced to cultural, biologica, historical, etc. factors. |
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| phenomenology of religion |
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| religion must be understood as phenomena of the sacred |
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| argument of god's existence based on the idea that god is the most perfect thing that exists |
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| belief that most everything has a spirit of some sort |
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| tendency of religion to view gods in a human form |
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| collection of gods/goddesses organized into a family tree (like Greek Gods -Zeus) |
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| recognizing the existence of many gods, but worshipping only one |
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| belief that god's nature is an absolute, simple unity |
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| the nature of the one and only god is a tri-unity |
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| type of unitarian monotheism based on belief that god created the universe but no longer has anything to do with it |
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| view that the essence of the universe is divine, denial that there is a deity greater than the universe (Spinoza-there is only one substance-we can call it god or nature. it creates no universe, hears no prayers, does not act in the unfolding of history) |
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| it is wrong to believe an statement true on the basis of inadequate evidence |
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| cosmogonic and cosmological myths |
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| about the origin and order of the universe |
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| myths of lesser beginnings that explain why some rite, law, custom, feature of the landscape, and so on, came to be |
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| about the end of the world |
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| consciously intended and obvious (ex. to tell a story about something/someone) |
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| hidden and most likely unintended |
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| what are the four religious functions? |
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| hierophanic, numinous, ritualistic, cosmological |
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| to reveal something holy or sacred |
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| to create/reinforce sense of awe and respect fo divinity |
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| render picture of the order of the universe |
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1. formation of group 2. criticism of current social order 3. support of current social order
integration of individuals into a group, supporting and reinfocing a current social order, criticism of a current social order by presenting a new one or recommending an old one |
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| what are the functions of myth? |
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1. religious
2. social
3. psychological
4. expressive
5. Ideological |
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| What are the theories of myth? |
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1. Rationalistic
2. functional
3. symbolic
4. phenomenological
5. structuralist |
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| myths are attempts to explain things, however they are false explanations |
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| meaning of myth is found in what the myth does. myths function to satisfy the needs of scieties and individuals, such as the need for meaning, identity, and social solidarity |
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| myths do not explain anything, rather, they contian symbolic representations (ex. repressed material from the individual unconscious, universal patterns from the collective unconscious, social organization and sturcture, transcendent sacred realities) |
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| myths are manifestations of the sacred and opposes all reductionistic interpretations (myths will reveal themselves once you have enough example to reveal a pattern) |
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| myths are cognitive structures by which people think (allow people to organize their experiences and their world into a meaningful whole |
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| uncompromising opposition |
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| a wall divides two worldviews: the worldview of science and the worldview of religion |
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| science deals the the "how" questions and religion with the "why" questions |
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| religion and science ought to exist in dialogue |
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| scientistis and theologians should enter into converstions with mutual respect and learn from eachother. |
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| science and religion are integrated |
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| they are necessarily connected and mutually supporting |
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| relationships between science and religion |
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1. opposition
2. separation
3. dialogue
4. Integration |
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