UNIT 1. Understanding Religion1. The “Comparative” Study of Religion, Ninian Smart, from Worldviews: Crosscultural Explorations of Human Beliefs, Prentice Hall, 1999
In order for students to undertake a comparative study of the religions of the world, certain presuppositions need to be suspended, and certain cross-cultural considerations must be made. The goal is for students to learn a “structured empathy” that will open them to a greater understanding of religion. 2. Body Ritual Among the Nacirema, Horace Miner, American Anthropologist, June 1956
The ritual beliefs and taboos of the Nacirema provide a fascinating example of the difficulty in understanding others’ beliefs and practices. 3. Baseball Magic, George Gmelch, McGraw-Hill/Dushkin, September 2000
Rituals, taboos, and fetishes play important roles in the way people interact with the world around them. From the fisherman of the Trobriand Islands to professional baseball players in America, individuals often look to such devices to magically improve their chances for success in life. 4. Each Religion Expresses an Important Part of the Truth, Raimundo Panikkar, The Intrareligious Dialogue, Paulist Press, 1978
The author posits that, just as a good translator needs to understand a native speaker’s insight into a language, in the same way a student of religion needs to understand a tradition from a believer’s point of view. The goal should be to learn and appreciate each tradition’s unique characteristics. UNIT 2. Oral and Indigenous Religions5. Sun Mother Wakes the World: Australian Aborigine, Diane Wolkstein, Parabola, February 1999
For Australian Aborigines, the Sun Mother is responsible for the creation of the world by waking it at the beginning of time. She gave it to the first woman and the first man, calling it their “Dreaming.” Each morning she renews creation. 6. First Tale, George M. Mullett, from Spider Woman Stories: Legends of the Hopi Indians, University of Arizona Press, 1979
In a Hopi creation myth, the original two beings were the Sun God and the Earth Goddess. From them came all other things that exist, including Earth. 7. Kalevala: An Epic Poem That Gave Birth to a Nation, Ann Bahr, The Brookings Register, February 21, 2002
What makes a people, a nation, distinct from all others? In the case of the Finns, it was the Kalevala, an epic poem filled with magic, drama, and romance. 8. Becoming Part of It, Joseph Epes Brown, Parabola, August 1982
Native American beliefs and practices focus largely on connectedness, with each other and with the world around them. These connections are created and maintained through rituals such as the smoking of a pipe or a painting in the sand. 9. Veve: The Sacred Symbol of Vodoun, Lilith Dorsey, Parabola, February 1999
A veve is a sacred symbol of African origin that is used by the practitioners of Haitian Vodoun. Drawn on the ground, each veve is used as a conduit between humans and a particular spirit. They have found a place of great importance in contemporary Vodoun. 10. The Hula in Hawaiian Life and Thought, John Charlot, Honolulu, November/December 1979
For traditional Hawaiians, hula is a sacred activity, its origin is in ecstatic prayer. It uses movement and chant to communicate with spirits, humans, and the cosmos. UNIT 3. India: Jainism, Hinduism, and Sikhism11. Ancient Jewel, T. R. (Joe) Sundaram, The World & I, October 1996
India has one of the oldest surviving cultures and religions. It has given birth to Hinduism, Buddhism, and other traditions. Its concepts of divinity, reality, and acceptance have been among its greatest contributions to the world. 12. The Jain Deities, Rev. E. Osborn Martin, from Lord Mahavira in the Eyes of Foreigners, New Delhi: Meena Bharati, 1975
Jainism is one of the earliest religious traditions of India. While it has things in common with Buddhism and Hinduism, it is unique in its emphasis on nonviolence. 13. Seeing the Sacred, Diana L. Eck, from Darsan: Seeing the Divine Image in India, Anima Books, 1985
Fundamental to the practice of Hinduism is darsan, which refers to a visual perception of the divine—an image, a temple, a holy place, or a saintly being. Because Hindus believe in an ever-present divinity, any place, thing, or being can be a medium through which a perception or vision can occur. 14. The Hindu Ethic of Nonviolence, Hinduism Today, February 1996
Amidst the increasing violence in the contemporary world, the concept of ahimsa, or nonviolence, is not only ethical but practical. Ahimsa has been integral to the history and development of Hinduism, Buddhism, and Jainism, and it is viewed by these traditions as a necessary means to find peace. 15. The Sacred Is the One True Reality of Brahman, Swami Nikhilananda, from Enduring Issues in Religion, Greenhaven Press, 1995
For Hindus, Brahman is the absolute, combining the transcendental and phenomenal aspects of reality. It is beyond human understanding; therefore, attempts at comprehension can only be through limited conceptualizations. UNIT 4. Buddhism16. The Beginnings of Buddhism, Ian Mabbett, History Today, January 2002
For 2,500 years, the life and teachings of the Buddha have been a source of guidance and inspiration for his followers. Although there is an important focus on monastic life, the tradition has long found followers from many quarters. 17. The Marrow of Zen, Shunryu Suzuki, from Zen Mind, Beginner’s Mind, Weatherhill, 1973
The goal of Zen Buddhism is not to become the best mediator; it is about using one’s imperfections and difficulties as vehicles for finding one’s true self and the essence of Zen. 18. An Essential Commitment, J. L. Walker, Parabola, Fall 2000
In Tibetan Buddhism the role of the teacher is one of great sanctity and power. Symbolized as a Refuge Tree, Tibetan Buddhists traditionally see the teacher as the ultimate source of inspiration. 19. “Shinran and Jodoshinshu”, Hisao Inagaki, Inaugural Lecture for the Numata Chair at Leiden University, April 7, 1992
Although far less known in the West than Zen, the Jodoshin school is the largest denomination of Japanese Buddhism. This article gives an overview of its history, beliefs, and some stories of its adherents. 20. Buddhism and Abortion: “The Way to Memorialize One’s Mizuko”, William R. LaFleur, from Religions of Japan in Practice, Princeton University Press, 1999
Japanese Buddhist institutions have had to confront the increasing prevalence of abortion. Many have developed rituals through which feelings surrounding abortion and miscarriages are acknowledged and addressed. UNIT 5. Religions of China and Japan (Non-Buddhist)21. Confucius, Jonathan D. Spence, The Wilson Quarterly, Autumn 1993
Confucian ideas have maintained a place in Chinese thought and life since Confucius preached them. During the past two decades, his humanity and wisdom have inspired a new generation of scholars to try to recapture something of his essence. 22. Stories from an Illustrated Explanation of the Tract of the Most Exalted on Action and Response, Catherine Bell, from Religions of China in Practice, Princeton University Press, 1996
Morality has long been an integral element in China’s religious culture. This led to a view of writing, copying, and even distribution of morality books as virtue-creating acts. Various tales relate the miraculous effects of these acts. 23. Asceticism in Early Taoist Religion: Introduction, Stephen Eskildsen, from Asceticism in Early Taoist Religion, SUNY Press, 1998
Asceticism is an integral part of most Asian religious traditions. However, unlike their Hindu and Buddhist counterparts who traditionally sought to get beyond bodily attachments and desires, Taoist ascetics sought physical immortality. Seen in this light, they present an important and little understood aspects of Asian religion. 24. Izanagi-No-Mikoto and Izanami-No-Mikoto, Goro Kajimura, from The Myths of Izumo, Shimane: Hokosho Company, Inc. 1978
The Kojiki is the most important textual source of early Shinto. It tells the story of creation: the first couple, the islands of Japan, and the kami, or spirits. 25. Japanese Religions in the New Millennium, Michiko Yusa, from Japanese Religious Traditions, Prentice Hall, March 2002
During the last several decades in Japan, religious beliefs and practices have taken many new shapes. Both traditionalist and innovative movements seek to appeal to a religious and cultural sentiment that is deep-rooted in the hearts of the people. 26. The Goddess Emerges from Her Cave: Fujita Himiko and Her Dragon Palace Family, Carmen Blacker, from Japanese New Religions in the West, Japan Library, 1994
Ryugu Kazoku is a new religion, founded in 1973 by Fujita Himiko. Like many other new religions of Japan, its founder is a woman, and one of its primary foci is healing. What makes it unique, however, is the founder’s claim to a special revelation from Amaterasu the sun goddess. 27. Matsuri, Gorazd Vilhar and Charlotte Anderson, from Matsuri: World of Japanese Festivals, Shufunomoto Company, Ltd. 1994
Japan is a land of festivals or matsuri, which infuse nearly every aspect of the people’s lives. These celebrations act as meeting points, bringing together the human and divine worlds, people and the world of nature, and also Shinto and Buddhism. They also connect the present and the past and the secular and the religious. UNIT 6. Judaism28. The Sacred Space of Judaism, Irving Friedman, Parabola, 1978
The designation and consecration of sacred space have long been important aspects of most religious traditions, and each has its own way to define such space. From earliest times, Judaism has worked to communicate through its sacred space. Understanding its early beliefs in this regard helps give a context for understanding an integral part of the development of Judaism. 29. Dreaming of Altneuland, The Economist, December 23, 2000–January 5, 2001
Theodor Herzl, the founder of modern Zionism, envisioned a homeland for Jews in a novel he published in 1902. This article looks at the reality of Herzl’s dream. 30. The Politics of Holiness in Jerusalem, Bernard Wasserstein, The Chronicle of Higher Education, September 21, 2001
Jerusalem has had a long and complex past. Bernard Wasserstein examines how politics have affected Jerusalem’s history. 31. Sayings of Rabbi Nachman, Maurice Friedman, from The Tales of Rabbi Nachman, Humanities Press International, 1956
The sayings of Rabbi Nachmann have been an important source of teachings and inspiration for many Jews and others. Here are short vignettes of the rabbi’s words that relate Jewish concepts of truth and life. 32. He Who Was Caught in His Own Trap, Andrew Handler, from The Tales of Rabbi Eizik: Hasidic Stories About the Zaddik of Kallo, Fairleigh Dickinson University Press, 19
In reflecting on the experience of religion, many Jewish tales relate how good people suffer, but also that goodness and truth ultimately prevail. Here, these concepts are presented in the story of a hard working and clever carpenter. 33. Holocaust Remembrance Day Brings Memories of Evil, Courage, Anne Bahr, The Brookings Register, February 21, 2002
Yom ha-Shoah (Holocaust Remembrance Day) provides an occasion for Jews and everyone to remember not only the Holocaust itself, but also the numerous cases of genocide and state-sanctioned homicide in the twentieth century. UNIT 7. Christianity34. The Changing Face of the Church, Kenneth L. Woodward, Newsweek, April 16, 2001
During the twentieth century, Christianity went from a predominantly Caucasian to a predominatly non-Caucasian religion. With its geographical centers now in Asia, Africa, and Latin America, it is often colored by concepts and practices from indigenous cultures. Christianity has clearly become a world religion. 35. Pluralism and the Catholic University, Alan Charles Kors, First Things, April 2002
America is a unique society, where a free choice of lifestyle and religious belief is possible. The author believes that amidst the existing pluralism, belief-based higher education is also a vital element for the richness it adds. Even though contemporary secular ideologies often denounce religious beliefs, Catholic universities must once again provide a moral foundation. 36. Raising Christian Children in a Pagan Culture, Ellen T. Charry, The Christian Century, February 16, 1994
Christians has long had to address the difference between their beliefs and the cultures in which they live. Today, many Christians are feeling the need to consciously practice “godparenting” and religious nurturing of their children, who are increasingly exposed to the “dehumanizing currents of popular culture.” 37. Child’s Death Raises Questions About Faith, Tina Dirmann, Los Angeles Times, March 12, 2002
A couple whose religious convictions led them to pray for their sick child instead of seeking medical care are charged with involuntary manslaughter, raising many questions concerning the concept of freedom of religion in a secular society. 38. Resuscitating Passion, Julia Duin, Insight, September 3, 2001
Many American Christians today are seeking an experiential form of religion, moving away from mainstream churches to those with charismatic leaders. These new congregations challenge traditional approaches to the role of the church in contemporary life. 39. Handmaid or Feminist?, Richard N. Ostling, Time, December 30, 1991
The recent growing popularity of Mary, mother of Jesus, is forcing clergy and laity alike to reexamine and, in some cases, reinterpret her life and role in Christianity. While countless believers look upon her as second only to Jesus, some theologians question the legitimacy of her elevated status. Nevertheless, she remains a symbol of strength, compassion, and love for her devotees. UNIT 8. Islam40. What Is the Koran?, Toby Lester, The Atlantic Monthly, January 1999
Orthodox Muslims believe that the Koran, from its origin to the present day, is the perfect and unchanged word of God. Recently discovered ancient manuscripts suggest that the text has gone through alterations. While scholars see this in the history of most scriptures, many Muslims see it as a threat to their religion. Further study will likely lead to a new understanding of Muslim history. 41. In the Beginning, There Were the Holy Books, Kenneth L. Woodward, Newsweek, February 11, 2002
Jews and Muslims share a theological heritage; thus, teachings contained in their respective holy books, the Bible and the Qur’an, share certain themes, including a justification for violence in the name of God. Since Muhammad was a military leader as well as a prophet, however, Muslims tend to more easily find justification for waging war against nonbelievers. 42. The Dome of the Rock: Jerusalem’s Epicenter, Walid Khalidi, Aramco World, September/October 1996
Jerusalem is sacred to Jews, Christians, and Muslims alike. On the Temple Mount it is believed Muhammad prayed with Moses, Jesus, and other prophets before ascending to Heaven. The Dome of the Rock marks this spot, and throughout Muslim history it has been afforded great reverence. 43. The Sacred Is Allah, the One True God, Mohammad Zia Ullah, from Enduring Issues in Religion, Greenhaven Press, 1995
For Muslims, Allah is the one true God, and modern society’s denial of this fact is the root of all evil. For Muslims, there is no greater sin than to worship a created object rather than the Creator Himself. Thus, a materialistic society has an inherent corrupting influence on humankind. 44. The Islamic Counter-Reformation, Abdullahi Ahmed An-Na’im, New Perspectives Quarterly, Winter 2002
Islam is curently at a critical juncture in its historical development. The author suggests that although extremists now have a great deal of control over Muslim leadership, there are ample teachings in the religion for it to move toward its own form of modernity and democratic, humanistic values. UNIT 9. Religions in Dialogue and Confrontation45. Religion; It Sounds Like Hate, but Is It?, Teresa Watanabe, Los Angeles Times, February 16, 2002
Religious scriptures contain diverse messages, sometimes urging love and forgiveness, sometimes exhorting followers to hatred and violence. Many Muslim, Jewish, and Christian scholars are now attempting to alter negative interpretations of statements in their respective scriptures. 46. The Case for ‘Yellow Theology’, K. Connie Kang, Los Angeles Times, February 2, 2002
Dixon Yagi, a Japanese Buddhist convert to Christianity, discusses issues surrounding Asian religious and cultural traditions and how Christian missionaries might best interpret and handle them. He emphasizes the role of the heart and belief over sectarian affiliation. 47. Cross Meets Crescent: An Interview With Kenneth Cragg, The Christian Century, February 17, 1999
Kenneth Cragg attempts to explain the possibilities and problems in religious dialogue between Christians and Muslims. He also addresses the issue of the need for Christians to better understand Islam. 48. Islam & Christianity Face to Face: An Old Conflict: Prospects for a New Ending, John L. Esposito, Commonweal, January 31, 1997
Although Islam and Christianity share theological roots, it has been competition, confrontation, and conflict that have most marked their interactions over the centuries. With Islam rapidly becoming the second largest religion in America and Europe, these attitudes need to be replaced with a greater understanding. UNIT 10. Religion Facing the Modern World49. Religion Makes a Comeback (Belief to Follow), Jack Miles, New York Times Magazine, December 7, 1997
In America, a growing approach to religion is “institutionalized anti-institutionalism.” While many Americans are moving away from sectarian commitments toward apathy and unbelief, others are finding comfort in an affiliation that goes hand-in-hand with a questioning of beliefs. At the end of the article are some statistics on religion in America. 50. Oh, Gods!, Toby Lester, The Atlantic Monthly, February 2002
By some estimates, there are currently nearly 10,000 separate religions in the world, with several more starting each day. The success, dynamism, and diversity of these new religious movements (NRMs) make a strong case for the continuing need for religious affiliation and belief in an increasingly secular world. 51. Doper or Devotee?, Kim Leighton, Liberty, November/December 1996
In the United States, confrontations between constitutional guarantees of religious freedom and existing legal prohibitions are inevitable. Drug use by a member of the Jamaican Ras Tafari religion brings to light the controversy and tenuousness of this freedom. 52. Fundamentalism, R. Scott Appleby and Martin E. Marty, Foreign Policy, January/February 2002
Religious fundamentalism is a greatly misunderstood phenomenon. This article seeks to both define it and debunk common misconceptions about it.
