Journal articles: 'Critical religious studies'

1

Lee, Becky. "Gender-critical Studies in Religious Studies." Method & Theory in the Study of Religion 16, no. 4 (2004): 386–97. http://dx.doi.org/10.1163/1570068043079019.

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Kirkpatrick, Frank G., and Mark C. Taylor. "Critical Terms for Religious Studies." Journal for the Scientific Study of Religion 38, no. 2 (June 1999): 320. http://dx.doi.org/10.2307/1387805.

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Thomas, Owen C. "Religious Plurality and Contemporary Philosophy: A Critical Survey." Harvard Theological Review 87, no. 2 (April 1994): 197–213. http://dx.doi.org/10.1017/s0017816000032788.

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The fact of religious plurality and how to interpret this fact have in the last decade become central issues in contemporary theology and philosophy of religion. The discussion in recent years has been focused on the debate between the pluralists and the inclusivists, as represented respectively in the volume edited by John Hick and Paul F. Knitter, The Myth of Christian Uniqueness: Toward a Pluralistic Theology of Religions and that edited by Gavin D'Costa, Christian Uniqueness Reconsidered: The Myth of a Pluralistic Theology of Religions.

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Hyman, Gavin. "Book Review: Critical Terms for Religious Studies." Theology 102, no. 809 (September 1999): 374–75. http://dx.doi.org/10.1177/0040571x9910200520.

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Wood, M. D. "Religious Studies as Critical Organic Intellectual Practice." Journal of the American Academy of Religion 69, no. 1 (March 1, 2001): 129–62. http://dx.doi.org/10.1093/jaarel/69.1.129.

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Barreto, Raimundo C. "Racism and Religious Intolerance: A Critical Analysis of the Coloniality of Brazilian Christianity." Mission Studies 38, no. 3 (December 15, 2021): 398–423. http://dx.doi.org/10.1163/15733831-12341811.

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Abstract This article examines the persistence of religious intolerance experienced by practitioners of Afro-Brazilian religions. Drawing from recent reports and historical resources on religious intolerance, it approaches religious diversity in Brazil from a decolonial perspective, pointing to the contradiction between the image of Brazil as a place where religious change and plurality occurs with minimal conflict and the painful reality experienced by practitioners of Afro-Brazilian religions. Picturing religious intolerance and racism as two faces of the same coin, it argues that both must be resisted. The article concludes with a call for a religious-racial literacy which is intercultural in nature and promises a path to overcome the insidious persistence of racism and religious intolerance. Such a way forward, however, demands a de-centering of Brazilian Christianity, despite its religious majority status, in favor of an epistemic humility which gives full consideration to the knowledge, memories, and lived experience of Afro-Brazilian religious practitioners.

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Rowe, Arthur J. "Critical Openness and Religious Education." British Journal of Religious Education 8, no. 2 (March 1986): 62–64. http://dx.doi.org/10.1080/0141620860080202.

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Warne, Randi R. "(En)gendering religious studies." Studies in Religion/Sciences Religieuses 27, no. 4 (December 1998): 427–36. http://dx.doi.org/10.1177/000842989802700405.

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The analytical category of gender has gained an increasing profile in the humanities and social sciences over the last 20 years. This article considers the extent to which gender-critical approaches to teaching and scholarship have had an impact on the academic study of religion. In so doing it also considers the politics of knowledge-making in the academy.

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Kilde, Jeanne Halgren. "Approaching Religious Space: An Overview of Theories, Methods, and Challenges in Religious Studies." Religion & Theology 20, no. 3-4 (April 2, 2014): 183–201. http://dx.doi.org/10.1163/15743012-12341258.

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Abstract The study of religious space, both physical and imagined, has advanced significantly in the past two decades, drawing upon theoretical perspectives and analytical methods from several fields, from anthropology and historical studies, to geography and architecture, to social and literary critical theory. Marking a path through this varied landscape of approaches, this essay presents a four-part taxonomy into which most can be classified. The categories discussed are (1) Structuralist-hermeneutical approaches, (2) Socio-historical approaches, (3) Critical-spatial theory and approaches, and (4) Critical-spatial approaches from within the study of religions. This taxonomy is intended to aid scholars in clarifying their approaches to religious spaces, both physical and imagined, and thus advance the study of this constitutive component of religion.

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Lalonde, Marc P. "A critical theory of religious insight." Studies in Religion/Sciences Religieuses 34, no. 3-4 (September 2005): 357–74. http://dx.doi.org/10.1177/000842980503400303.

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This essay begins and ends with the question: what is the meaning and purpose of religious thought today? In response to this query, the paper outlines the critical significance of the socio-cultural fragmentation of contemporary religious thought by: first, reclaiming an ethical moment within the critical theory of Max Horkheimer; second, justifying the significance of that moment by expanding our understanding of morality as explained by Charles Taylor; and third, cultivating its religio-ethical content in relation to Emmanuel Levinas' understanding of God as an ethical force that interrupts, subverts and throws into question. It is this juxtaposition of themes that points toward a critical theory necessarily informed by religious insights. What it represents is an untried form of critical theory whose religio-ethical cast and substance contributes to the venture of contemporary thinking by working with the fragility of religious thought today.

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Beckford, James A., and Ian Hamnett. "Religious Pluralism and Unbelief: Studies Critical and Comparative." British Journal of Sociology 43, no. 3 (September 1992): 502. http://dx.doi.org/10.2307/591559.

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Dubuisson, Daniel. "Critical Thinking and Comparative Analysis in Religious Studies." Method and Theory in the Study of Religion 28, no. 1 (December 2, 2016): 26–30. http://dx.doi.org/10.1163/15700682-12341349.

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The absence of an exclusive method or global theory in the area of religious studies should by no means be considered an insurmountable obstacle before which critical thinking should be paralyzed, and beyond which it would be unable to move.

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RASCHKE, CARL A. "RELIGIOUS STUDIES AND THE DEFAULT OF CRITICAL INTELLIGENCE." Journal of the American Academy of Religion LIV, no. 1 (1986): 131–38. http://dx.doi.org/10.1093/jaarel/liv.1.131.

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Maddox, Richard, and Ian Hamnett. "Religious Pluralism and Unbelief: Studies Critical and Comparative." Sociological Analysis 52, no. 3 (1991): 301. http://dx.doi.org/10.2307/3711364.

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Yelle, Robert A. "Critical Terms for Religious Studies. Mark C. Taylor." Journal of Religion 80, no. 2 (April 2000): 360–61. http://dx.doi.org/10.1086/490650.

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Olson, Daniel V. A., and Ian Hamnett. "Religious Pluralism and Unbelief: Studies Critical and Comparative." Journal for the Scientific Study of Religion 31, no. 1 (March 1992): 110. http://dx.doi.org/10.2307/1386847.

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17

Ioffe, Dennis. "East-European Critical Thought: Myth, Religion, and Magic versus Literature, Sign and Narrative." Religions 12, no. 9 (September 2, 2021): 717. http://dx.doi.org/10.3390/rel12090717.

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The Introductory article offers a general overview of the highly complicated topic of religious and mythological consciousness discussed in sub-species narrative critique and literary theory. It also provides a detailed context for the wide array of religious matters discussed in this special volume of Religions. Each of the nineteen papers is positioned within its own particular thematic discourse.

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Ghorbani, Nima, P. J. Watson, Zahra Sarmast, and Zhuo Job Chen. "Post-Critical Beliefs and Religious Reflection: Religious Openness Hypothesis in Iranian University and Islamic Seminary Students." Journal of Empirical Theology 31, no. 1 (April 20, 2018): 49–70. http://dx.doi.org/10.1163/15709256-12341367.

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Abstract Negative relationships between Post-Critical Beliefs in Iran imply that Muslim perspectives are closed-minded, but positive correlations between Religious Reflection factors point instead toward a Muslim open-mindedness. The hypothesis of this study was that this contrast reveals the Post-Critical Belief of Symbolism to be a questionable index of Muslim open-mindedness. Iranian university students and Islamic seminarians (N = 296) responded to Post-Critical Beliefs, Religious Reflection, Religious Orientation, Quest, Rumination-Reflection, and Satisfaction with Life measures. The “openness” of Symbolism correlated negatively with the “openness” of Intellect Oriented Reflection. Other relationships broadly documented Muslim potentials for openness. Evidence of open-mindedness also appeared in contrasts between university students and Islamic seminarians. These results argued against Symbolism as a culturally sensitive measure of Muslim open-mindedness and supported the claim of the Religious Openness Hypothesis that traditional religions have at least some potentials for openness that can be obscured by contextual influences.

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al-Sharqawi, Muhammad Abdallah. "The Methodology of Religious Studies in Islamic Thought." Journal of Qur'anic Studies 2, no. 2 (October 2000): 145–74. http://dx.doi.org/10.3366/jqs.2000.2.2.145.

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The reader of the Qur'an is aware of many Qur'anic forms of inter-religious comparison. One of these is reflected in the context of the controversy of the unbelievers, or the deniers of Islamic doctrine, and one in a descriptive historical context. The Qur'an initiated the comparison of religions and revelations, and Islamic culture witnessed broad-scope activity in comparative religious studies. Islamic thought was opened up to the world's religions and made them an established subject of study and research. The intellectuals of Islam introduced numerous scientific methods which were relevant and pertinent to the nature of this subject (religions), deriving their material concerning every religion from reliable original sources. Religious Studies as a discipline has taken religions collectively to be the subject of scientific study through objective methods, having principles, characteristics and rules to which members of this academic community have aspired, and in this, Islamic thought has taken a share both early and distinctive. This article will argue that critical studies of religious texts by Jewish and Christian scholars in the West have reached the same conclusions previously reached by Muslim scholars.

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20

Faxneld, Per. "Contemporary Religious Satanism: A Critical Anthology." Aries 12, no. 1 (2012): 170–77. http://dx.doi.org/10.1163/147783512x614894.

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21

Wolfart, Johannes C. "Increasing Religious Diversity." Nova Religio 21, no. 4 (May 1, 2018): 63–87. http://dx.doi.org/10.1525/nr.2018.21.4.63.

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This article argues for critical reflection on diachronic and quantitative claims about increasing religious diversity. Influential scholars in several national academies have asserted there is “increasing religious diversity” in various locales. Many also make specific claims about religious diversity in the past to enable comparative claims about religious diversity in the present or even in the future. Yet, such claims are flawed methodologically (though less flawed alternatives are available). Moreover, neither the professional ethos of curatorial caution nor the pluralist politics commonly accompanying such scholarship are well served by this approach. Since the study of new or emergent religions also entails central historical conceits—for example, in debates over the proper meaning of “new” or over precise relations to “modernity”—this article offers a comparative perspective to conclude that scholars working in the fields of new religions studies and religious diversity studies should be more aware of the basic historical frameworks into which they place their multidisciplinary practices, practices that could be enriched and strengthened by further dialogue with historians.

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22

Kwan, Kai-man. "Is the Critical Trust Approach to Religious Experience Incompatible with Religious Particularism?" Faith and Philosophy 20, no. 2 (2003): 152–69. http://dx.doi.org/10.5840/faithphil200320229.

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23

Barber, Christopher. "Critical Spirituality." Journal for the Study of Spirituality 2, no. 1 (May 2012): 98–99. http://dx.doi.org/10.1558/jss.v2i1.98.

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24

Sanchez, Michelle C. "Critical reflections." Critical Research on Religion 9, no. 3 (December 2021): 337–40. http://dx.doi.org/10.1177/20503032211044425.

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25

Hiebert, Paul G. "Critical Contextualization." International Bulletin of Missionary Research 11, no. 3 (July 1987): 104–12. http://dx.doi.org/10.1177/239693938701100302.

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26

MILBANK, JOHN. "CRITICAL STUDY." Modern Theology 4, no. 2 (January 1988): 211–16. http://dx.doi.org/10.1111/j.1468-0025.1988.tb00165.x.

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WILLIAMS, JANE. "CRITICAL STUDY." Modern Theology 4, no. 3 (April 1988): 282–87. http://dx.doi.org/10.1111/j.1468-0025.1988.tb00171.x.

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Burell, David B. "CRITICAL COMMENT." Modern Theology 12, no. 1 (January 1996): 109–12. http://dx.doi.org/10.1111/j.1468-0025.1996.tb00082.x.

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Carr, Stephen. "Book Review: Religious Language and Critical Discourse Analysis." Theology 106, no. 829 (January 2003): 56–57. http://dx.doi.org/10.1177/0040571x0310600120.

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Wright, Andrew. "Hermeneutics and Religious Understanding Part Two: towards a critical theory for religious education." Journal of Beliefs & Values 19, no. 1 (April 1998): 59–70. http://dx.doi.org/10.1080/1361767980190105.

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Bourgeois, Patrick L. "Critical Philosophy and Post-Critical Faith." American Catholic Philosophical Quarterly 76, no. 3 (2002): 431–50. http://dx.doi.org/10.5840/acpq20027638.

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Maksum, Ali, Irwan Abdullah, Siti Mas'udah, and Muhammad Saud. "Islamic Movements in Indonesia: A Critical Study of Hizbut Tahrir Indonesia and Jaringan Islam Liberal." Journal of Al-Tamaddun 17, no. 2 (December 21, 2022): 71–82. http://dx.doi.org/10.22452/jat.vol17no2.6.

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For all religions, including Islam, pluralism in society is a challenge. Many thought reconstructions and debates regarding the Islamic paradigm are results of conflicts between right and left Islamic ideologies about the religious paradigm. This research aimed to determine how Jaringan Islam Liberal (JIL) and Hizbut Tahrir Indonesia (HTI) groups embrace tolerance and social networks. The data were analyzed using van Dijk’s critical discourse analysis and a multi-level approach to offer a more critical understanding of the paradigms. This research discovered that JIL has promoted religious tolerance within its theological domain, while HTI has reacted adversely. HTI has not renounced tolerance, but its ideology does not include religious tolerance. HTI derives its legitimacy from Islam; its activists see Islam as a religion and an ideology. JIL also views religion as more than just text and pursues a contextual view of theology. Meanwhile, HTI was restricted to its textual interpretation. Its dissemination in several media outlets further demonstrated its paradigm and the unity of HTI members.

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Davis, Erik. "Contemporary Religious Satanism: A Critical Anthology (review)." Magic, Ritual, and Witchcraft 6, no. 1 (2011): 109–13. http://dx.doi.org/10.1353/mrw.2011.0004.

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Barnes, L. Philip, and Andrew Wright. "Romanticism, representations of religion and critical religious education." British Journal of Religious Education 28, no. 1 (January 2006): 65–77. http://dx.doi.org/10.1080/01416200500273695.

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Schilbrack, Kevin. "Embodied Critical Realism." Journal of Religious Ethics 42, no. 1 (January 19, 2014): 167–79. http://dx.doi.org/10.1111/jore.12050.

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36

Taber, Charles R. "Book Review: Religious Pluralism and Unbelief: Studies Critical and Comparative." International Bulletin of Missionary Research 17, no. 1 (January 1993): 35. http://dx.doi.org/10.1177/239693939301700116.

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37

Lalonde, Marc P. "On the moral-existential facet of religious studies today." Studies in Religion/Sciences Religieuses 26, no. 1 (March 1997): 25–43. http://dx.doi.org/10.1177/000842989702600102.

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This article argues that part of the purpose of religious studies is to facilitate the reflexive exploration of moral-existential frameworks of religious meaning in view of contemporary socio-cultural tensions, problems and contradictions. I argue for a non-theological view of religious studies capable of examining issues of religious truth, value and purpose, though quite different from theology. The first section of this study takes up the moral-existential facet of religious studies in relation to the modern fear of meaninglessness as a socio-cultural motivation for analyzing sources of religious insight. To do so thoughtfully yet nontheologically, however, requires a new mode of critical deliberation that can stimulate creative speculation which is found in Foucault's notion of "transgressive transformation" as the critical approach most germane to the moral-existential facet of religious studies. By way of demonstrating the value of this critical design, section three sets out to untangle the postmodern contingencies motivating Habermas' peculiar assessment of religious life and thought, where the religious serves to keep postmodern philosophy at bay—a tactic that rebounds to betray Habermas' own want of a religiously informed social ethic. In order to meet that want, section four presents a reflection on Levinas' unique view of the religio-ethical as that which transgressively transforms Habermas' position. On the hither side of this transformation, I suggest, resides a future work for the moral-existential facet of religious studies today as a critical theory of religious insight.

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38

Engler, Steven. "‘Religion,’ ‘the Secular’ and the Critical Study of Religion." Studies in Religion/Sciences Religieuses 40, no. 4 (September 14, 2011): 419–42. http://dx.doi.org/10.1177/0008429811420406.

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This essay critically engages Timothy Fitzgerald’s Discourse on Civility and Barbarity (2007), arguing that it takes an important step beyond Fitzgerald’s first book, The Ideology of Religious Studies ( 2000 ), in diagnosing a current malaise of the academic study of religion and in modelling a way past this malaise. Highlighting this valuable aspect of the book, I argue, requires correcting certain problems with its argument. Specifically, there is a tension between two overarching goals: writing “a critical history of ‘religion’ as a category,” and criticizing “modern discourses on generic religion.” Once these genealogical and critical projects are brought into more effective alignment, the book models an approach where a properly critical study of religion begins with a contingently and strategically theorized domain of ‘religion’ and explores its relation to other domains—not only ‘the secular.’ Cet essai reconsidère d’un œil critique le livre Discourse on Civility and Barbarity (2007), de Timothy Fitzgerald. Il soutien qu’il donne un pas important au-delà du premier livre de Fitzgerald, The Ideology of Religious Studies ( 2000 ), dans les faits de diagnostiquer une malaise actuelle de l’étude des religions et de modeler une piste alternative. Pourtant, pour accentuer cet aspect important du livre, on doit corriger des problèmes logiques avec son argument. Spécialement, il y a une tension problématique entre les deux buts du livre : l’écriture « d’une histoire critique de ‘religion’ comme une catégorie »; et la critique « des discours modernes sur la religion générique ». Dès que ces projets généalogiques et critiques sont apportés dans une meilleure alignement, le livre modèle une approche de grande valeur : c’est le travail d’une étude proprement critique du concept ‘de religion’ de le suivre où il mène, et d’analyser ses relations avec des autres concepts.

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Johnson, Elizabeth A. "Galilee: A Critical Matrix for Marian Studies." Theological Studies 70, no. 2 (May 2009): 327–46. http://dx.doi.org/10.1177/004056390907000206.

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Historical imagination can open a powerful door to the world of Mary of Nazareth depicted in the Gospels and relate her to the quest for justice today. Galilee as a geographic region and social location is a marker of Mary's time and place that serves as shorthand for the scandal of God's preference for the lowly of the earth. To illuminate the significance of God's preference, this article traces four areas of Galilee research that impinge on Marian interpretation and underscores resulting theological ramifications.

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Saada, Najwan Lbeeb. "Retheorizing Critical and Reflective Religious Education in Public Schools." International Journal of Religion and Spirituality in Society 5, no. 4 (2015): 97–108. http://dx.doi.org/10.18848/2154-8633/cgp/v05i04/51127.

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Martínez-Ariño, Julia. "Governing religious diversity in cities: critical perspectives." Religion, State and Society 47, no. 4-5 (October 20, 2019): 364–73. http://dx.doi.org/10.1080/09637494.2019.1683404.

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42

Chung, Paul. "Constructing a Public Comparative Theology: Examining Ernst Troeltsch through a Critical Hermeneutic Lens." International Journal of Public Theology 12, no. 2 (July 19, 2018): 218–35. http://dx.doi.org/10.1163/15697320-12341536.

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Abstract This article explores Ernst Troeltsch’s potential contribution to a Christian public theology. It does so by way of a case being made for a public comparative theology. For this purpose I reconsider investigating Troeltsch’s sociological method through a critical hermeneutic lens provided by Hans G. Gadamer’s hermeneutics and Jürgen Habermas’ sociology of a lifeworld. Through this hermeneutical mediation I propose a more comprehensive understanding of Troeltsch’s project, and how it can bring relevancy to a public theology that takes into account the comparative study of religions in our pluralist context. Troeltsch’s work will thus be hermeneutically refined in a socially responsible manner in keeping with the reality of multiple modernities and the religious humanism in our contemporary context.

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43

Tafjord, Bjørn Ola. "Romantic Indigenizing of New Religions in Contemporary Europe Critical Methodological Remarks." International Journal for the Study of New Religions 9, no. 2 (October 23, 2019): 303–27. http://dx.doi.org/10.1558/ijsnr.37626.

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Romanticisms, not colonialisms, drive the indigenizing and the religionizing in the cases described and analyzed in this special issue. In what follows, I shall explain what I mean by this observation and suggest ways to think about it critically. The task of this essay is to highlight entangled methodological and political contexts for the discussion about “indigenizing” that Graham Harvey opened in his introduction, a discussion that the different case studies then continued and exemplified. Inspired by Paul Christopher Johnson’s theorizing about indigenizing (Johnson 2002a), Harvey asks whether it is useful to employ the concepts “indigenous” and “indigenizing” in studies of contemporary movements in Europe: British Druids (studied by Suzanne Owen), Italian shamans and witches (by Angela Puca), The English Bear Tribe (by Graham Harvey), Irish or Celtic Pagans (by Jenny Butler), English Powwow enthusiasts (by Christina Welch), Anastasians in Lithuania and Russia (by Rasa Pranskevi?i?t?), and Goddess devotees in Glastonbury (by Amy Whitehead). These are movements (and scholars) that have been associated with the study of paganisms and the study of new religious movements, but usually not with the study of indigenous religions (except Harvey and Owen who have worked extensively in both fields of research).

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Wright, Andrew. "Critical Religious Education and the National Framework for Religious Education in England and Wales." Religious Education 103, no. 5 (November 11, 2008): 517–21. http://dx.doi.org/10.1080/00344080802427184.

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Nizigama, Isaac. "La théorie bergérienne de la certitude religieuse à l’épreuve de la théorie du choix rationnel." Studies in Religion/Sciences Religieuses 42, no. 2 (March 19, 2013): 206–25. http://dx.doi.org/10.1177/0008429813479290.

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Berger’s sociological theory of religion underlined the role of modern religious pluralism in undermining taken for granted religious certainties. The pluralization of expressions and of religious beliefs would lead to a challenge directed not only at the political management of religions but also at the sustainability of the religious content as such. The latter would weaken as the pluralism increased. In contrast, the economic school of the scientific study of religion, exploiting Rational Choice Theory (RCT), demonstrates that the development of the modern religious pluralism, far from sounding the death knell of religion’s strength, constitutes rather its mold, which would have been lacking in a situation of religious monopoly. This article goes into the detail of this school’s arguments with a critical aim regarding Berger’s point of view. It resorts to an abstract and theoretical method.

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46

HALDANE, John J. "Critical Orthodoxy." Louvain Studies 14, no. 2 (July 1, 1989): 108–24. http://dx.doi.org/10.2143/ls.14.2.2013921.

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47

TÓTH, Beáta. "«Critical» Theology?" Louvain Studies 26, no. 2 (June 1, 2001): 99–116. http://dx.doi.org/10.2143/ls.26.2.906.

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48

Ragland, C. P. "Critical Study." American Catholic Philosophical Quarterly 73, no. 2 (1999): 291–307. http://dx.doi.org/10.5840/acpq199973214.

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Fischer, John Martin. "Critical Notice." Religious Studies 28, no. 2 (June 1992): 269–74. http://dx.doi.org/10.1017/s0034412500021594.

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50

Yadav, Bibhuti S. "Critical comments." Asian Philosophy 4, no. 2 (October 1994): 173–81. http://dx.doi.org/10.1080/09552369408575403.

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Journal articles on the topic 'Critical religious studies'

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