Alfred Loisy And The Making Of History Of Religions

This monograph studies the professionalization of History of religions as an academic discipline in late 19th and early 20th century France and Europe. Its common thread is the work of the French Modernist priest and later Professor of History of religions at the Collège de France, Alfred Loisy (1857-1940), who participated in many of the most topical debates among French and international historians of religions. Unlike his well-studied Modernist theology, Loisy’s writings on comparative religion, and his rich interactions with famous scholars like F. Cumont, M. Mauss, or J.G. Frazer, remain largely unknown. This monograph is the first to paint a comprehensive picture of his career as a historian of religions before and after his excommunication in 1908. Through a contextual analysis of publications by Loisy and contemporaries, and a large corpus of private correspondence, it illuminates the scientification of the discipline between 1890-1920, and its deep entanglement with religion, politics, and society. Particular attention is also given to the role of national and transnational scholarly networks, and the way they controlled the theoretical and institutional frameworks for studying the history of religions.

This book covers the evolution of the New Testament and, according to the author, shows how the formation of the Canon was conditioned by the evolution of Christian propaganda. The author asserts that some later additions to the Bible were required by "the needs of the moment," and closely examines the work of editors in each gospel.

The Idea of Semitic Monotheism examines some major aspects of the scholarly study of religion in the long nineteenth century—from the Enlightenment to the First World War. It aims to understand the new status of Judaism and Islam in the formative period of the new discipline. Guy G. Stroumsa focuses on the concept of Semitic monotheism, a concept developed by Ernest Renan around the mid-nineteenth century on the basis of the postulated and highly problematic contradistinction between Aryan and Semitic families of peoples, cultures, and religions. This contradistinction grew from the Western discovery of Sanskrit and its relationship with European languages, at the time of the Enlightenment and Romanticism. Together with the rise of scholarly Orientalism, this discovery offered new perspectives on the East, as a consequence of which the Near East was demoted from its traditional status as the locus of the Biblical revelations. This innovative work studies a central issue in the modern study of religion. Doing so, however, it emphasizes the new dualistic taxonomy of religions had major consequences and sheds new light on the roots of European attitudes to Jews and Muslims in the twentieth century, up to the present day.

This collection brings together case studies that cover a wide spectrum: from Hindu, Buddhist, Jaina traditions through reformist ventures such as the Brahmos, to issues in modern Islam and Judaism. The first part of the book explores idioms of self-fashioning in global platforms and religious congresses. The second part explicates the nature of movements of such ideas. Cumulatively, they offer fresh and invaluable insights into their histories in modern South Asia against the backdrop of, and in relation to, wider transcultural global flows. Contributors: Soumen Mukherjee, Toshio Akai, Jeffery D. Long, Arpita Mitra, Philip Goldberg, Ankur Barua, Oyndrila Sarkar, Madhuparna Roychowdhury, Navras J. Aafreedi, and Faridah Zaman.

Loisy's book was originally written as a response to Adolf von Harnack's What is Christianity? Its importance revolves around both the crucial debate with Harnack and the intrinsic merit of its own scholarly position. Loisy's The Gospel and the Church serves to remind Catholics of their own inherited past and offers a view of the Protestant past from the point of view of an outsider. For the Protestant reader in particular, it offers an alternative view to Protestant understanding of the relationship of Jesus to the Church.

This volume explores the ways in which religion became the object of scientific research in the nineteenth and early twentieth centuries. Most obvious is the development of an increasingly autonomous science of religion (with founding fathers like Max Müller and C.P. Tiele). However, within anthropology (Tylor, Frazer), sociology (Durkheim, Max Weber), and psychology (William James), religion also came to be seen as a separate entity to be studied comparatively. To capture this wide field this book focuses on the emergence of the discourse on religion in a broad academic context, among different disciplines. The emphasis is on general socio-historical developments, rather than on individual biographies. Part I deals with the institutionalization of science of religion in France, Britain, and the Netherlands. Part II focuses on boundary disputes between the emerging "sciences of religion". Part III examines new conceptualizations of religion underlying the new endeavour ("ritual", "magic", "survival").

Strenski argues that public discourse about religious notions, like sacrifice, cannot be theological in our modern societies. Theological notions of sacrifice and theological approaches to it should be replaced by those like that developed by the Durkheimians because theological discourse cannot but help being religiously biased.