The Invention Of Religions

For nearly thirty years, a scientific revolution has taken place in the religious studies departments of several North American and British universities--and the results are considerable, obliging us to envisage new ways of conceiving of this academic field. While the History of Religions tended to rest in the shade and guardianship of past authorities, this critical current has re-examined the discipline's a priori positions, its favourite arguments, its long prehistory within Euro/Christian culture, but also its numerous ethnocentric prejudices. The first part of the volume considers anew the origins and Christian history of the notion of religion. This starting point then allows us to identify dead ends and contradictions within the traditional History of Religions approach. The second part is dedicated to the synthetic presentation of the concepts, methods, and controversies, which distinguish this current. Following this are two related contributions devoted to two major case studies: "Colonialism and Cultural Imperialism" and "The Invention of Hinduism and Shintoism". Finally, in the third and last part of the book, this trend itself is critically examined. The author identifies some of the paradoxes, gaps, and aporias that this approach has already gathered during its short existence.

A groundbreaking account of how the Book of Exodus shaped fundamental aspects of Judaism, Christianity, and Islam The Book of Exodus may be the most consequential story ever told. But its spectacular moments of heaven-sent plagues and parting seas overshadow its true significance, says Jan Assmann, a leading historian of ancient religion. The story of Moses guiding the enslaved children of Israel out of captivity to become God's chosen people is the foundation of an entirely new idea of religion, one that lives on today in many of the world's faiths. First introduced in Exodus, new ideas of faith, revelation, and above all covenant transformed basic assumptions about humankind’s relationship to the divine and became the bedrock of Judaism, Christianity, and Islam.

Throughout its long history, Japan had no concept of what we call “religion.” There was no corresponding Japanese word, nor anything close to its meaning. But when American warships appeared off the coast of Japan in 1853 and forced the Japanese government to sign treaties demanding, among other things, freedom of religion, the country had to contend with this Western idea. In this book, Jason Ananda Josephson reveals how Japanese officials invented religion in Japan and traces the sweeping intellectual, legal, and cultural changes that followed. More than a tale of oppression or hegemony, Josephson’s account demonstrates that the process of articulating religion offered the Japanese state a valuable opportunity. In addition to carving out space for belief in Christianity and certain forms of Buddhism, Japanese officials excluded Shinto from the category. Instead, they enshrined it as a national ideology while relegating the popular practices of indigenous shamans and female mediums to the category of “superstitions”—and thus beyond the sphere of tolerance. Josephson argues that the invention of religion in Japan was a politically charged, boundary-drawing exercise that not only extensively reclassified the inherited materials of Buddhism, Confucianism, and Shinto to lasting effect, but also reshaped, in subtle but significant ways, our own formulation of the concept of religion today. This ambitious and wide-ranging book contributes an important perspective to broader debates on the nature of religion, the secular, science, and superstition.

Utilizing contemporary scholarship on secularization, individualism, and consumer capitalism, this book explores religious movements founded in the West which are intentionally fictional: Discordianism, the Church of All Worlds, the Church of the SubGenius, and Jediism. Their continued appeal and success, principally in America but gaining wider audience through the 1980s and 1990s, is chiefly as a result of underground publishing and the internet. This book deals with immensely popular subject matter: Jediism developed from George Lucas' Star Wars films; the Church of the Flying Spaghetti Monster, founded by 26-year-old student Bobby Henderson in 2005 as a protest against the teaching of Intelligent Design in schools; Discordianism and the Church of the SubGenius which retain strong followings and participation rates among college students. The Church of All Worlds' focus on Gaia theology and environmental issues makes it a popular focus of attention. The continued success of these groups of Invented Religions provide a unique opportunity to explore the nature of late/post-modern religious forms, including the use of fiction as part of a bricolage for spirituality, identity-formation, and personal orientation.

This book explores manifestations of creativity in the religious domain. Specifically, the contributions focus on the nexus of the sacred and the creative, and the mechanisms of syncretism and (re)invention of tradition by which this manifestations occur. The text is divided into two sections. In the first, empirical cases of spirituality characterized by syncretistic processes are highlighted; in the second, examples which can be traced back to forms of the (re)invention of tradition are examined. The authors document possible forms of adaptations and religious enculturation. In the second, the authors demonstrate that spiritual traditions, whether ancient or historically fictitious, are suitable for reframing in the context of critical interpretative frameworks related to cultural expectations which challenge them and call their continuity into question.

The Western Construction of Religion not only provides a critical assessment of the whole history of religionas it is understood in the West but offers better ways of constructing the study of this central part of human experience.

This book is part of an initiative in cooperation with renowned Chinese publishers to make fundamental, formative, and influential Chinese thinkers available to a western readership, providing absorbing insights into Chinese reflections of late, and offering a chance to grasp today’s China. In their influential book Handbook of the History of Religions in China, Zhongjian Mou and Jian Zhang present a panorama of the religions existing in China through time. In their fascinating History, they delineate the emergence and development of Daoism, Buddhism, Confucianism, Islam, and Christianity and explore the roles they played in Chinese society and the interrelations between them. In China, also due to the encompassing Confucian idea of “living together harmoniously while maintaining differences,” religions—including newly arrived ones—came closer together than anywhere else in the world and reached a unique level of peaceful societal coexistence. Despite many frictions and conflicts, communication and reconciliation were indisputably predominant in China throughout history. Buddhism was peacefully introduced into China and, later on, a harmonious, symbiotic syncretism of Confucianism, Buddhism, and Daoism developed—an exemplary process of how a diverse set of different religions can complement each other and contribute to a better life.

This comprehensive survey of religion and its profound effects on history provides a historical context for in-depth analysis of theological, social, and political themes in which religion plays a major role. George Walsh first traces the rise and impact of primitive religions. He looks at Indian traditions, including Hinduism, Buddhism, and Jainism and analyzes the Semitic tradition of Judaism and Christianity and the evolving conception of a personal God. He discusses the history and chief doctrines of Islam as well, with its fundamental respect for desert tribal values and its emphasis on both the authority of God and the brotherhood of believers. Walsh then compares Judaism and Christianity. He sees Judaism as marked by a profound ambivalence between the values of tribal, nomadic desert life and the values of urban civilization, individualism, and collectivism. Judaism is "this-worldly," but the Christian worldview is "other-wordly." Walsh closes with a timely discussion of the ethical, political, and economic teachings of the Judeo-Christian tradition, focusing specifically on their differing attitudes toward sex, reproduction, and marriage; their basic views of mind and body; and man's relation to God.