Assumption of Theological Theories tied to Religious Studies
Theology in its own right deserves a place amongst the scholastic attempts to put forth answers to the questions Hinnells deems as “meaning, truth, beauty and practice” (108), yet Rodrigues deciphers as “studying, reflecting on, systematizing, disseminating, defending and promoting one’s religion from within that tradition.” (35) Either way, it is assumed that theology is but a tool used to help the religious scholar interpret the difference between religion, religious studies and being religious. Theology, in and of itself continues to fight for space between all the other methodologies used to answer the questions of life’s most pervious questions found that cannot be touched within the study of religion. The many assumptions of theological analysis stem from application of terminology, misunderstanding of concept, and individual interpretation.
Hinnells offers eight different branches of theology: systematic, historical; biblical; moral; philosophical; practical; mystical; and as a confessional discipline. (96-97) Even with these different branches, there is still the scholar of one particular tradition (or background of schooling) attempts to apply his terminology on to a concept of the other. This raises the question: whose label is the accurate version to use? While Augustine’s ChristineDoctrine could for all intense purposes, be used when applying terminology towards the analysis of any faith, it would not comprehend the scope of Hinduism.
Not to mention that the concept in and of theology itself is not shared between religions. The Jewish tradition is skeptical (with good reason) of using Western terminology “since Christians (or others) could use it to see...
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...ile the secular environment leaves the door open for interpretation.
Repeatedly, commonality of understanding continues to carry the barrier of misinterpretation. Removing the assumptions of application of terminology, misunderstanding of concept, and individual interpretation will help the scholar studying religion. Theology continues to fight for space between all the other methodologies used to answer the questions of why, how, when and where does God and religion fit in with life. Where religion cannot go, theology can. Akin to the outdated use of Morse code, theology is alive through each branch of analytical science, with application to the study of religion. Theology should have its’ own place in the schematics of study, but has more pizzazz when tied in with the study of religion.
Works Cited
Hinnells, study of religion
rodrigues, study of religion
Rodriguez makes a point of stating that there are tensions between the “brother religions”, religions that should be unified but instead are “united and divided by the masculine sense of faith”, still this same pattern is shown within the church (146). Rodriguez acknowledges the fact that the church is being divided each day due
Religion has been a controversial topic among philosophers and in this paper I am focusing
At first glance the words “Tradition” and “tradition” may appear to be identical concepts. Upon further study, examination, and contemplation, however, these two words differ in their precise definitions. “Tradition” carries more weight and meaning than the word “tradition.” Similarly, “Truth” and “truth” do not denote the exact same principle. In fact, philosophers and religious scholars have been debating the origins of the latter two doctrines since the Middle Ages. The major dispute associated with “Truth” with a capital T and “truth” with a lower-case “t” focuses around the field of study in which each is used. According to two prominent thinkers of the twelfth and thirteenth centuries, Truth is revealed through religion while truth can be reasoned with philosophy. Al-Ghazali and Thomas Aquinas both hold similar, basic views on the subjects of reason and faith that uncover absolute Truth. By way of relating to the practical and functional appeal of the common public, however, Aquinas provides the stronger position of thinking when compared to that of Al-Ghazali.
Smart, Ninian. "Blackboard, Religion 100." 6 March 2014. Seven Dimensions of Religion. Electronic Document. 6 March 2014.
Evans, C. Stephen. Critical Dialog in Philosophy of Religion. 1985. Downers Grove, IL. InterVarsity Press. Taken from Philosophy of Religion - Selected Readings, Fourth Edition. 2010. Oxford University Press, NY.
experiences and its beliefs developed over time about sin, salvation, grace, faith and so forth.2
"EXPLORING THEOLOGY 1 & 2." EXPLORING THEOLOGY 1 2. N.p., n.d. Web. 02 May 2014.
If we are to understand the connection between the three traditions, then we must first understand the lens through which we are looking. Divine revelation is understood be to an avenue in which God reveals God’s self, whether through supernatural means or in manners more directly related to humanity. By this, God can reveal God’s self in modes which are sometimes referred to as either horizontal or vertical. In his book Claiming Abraham, Michael Lodahl closely examines the traditions of Islam and Christianity (with Judaism as a reference point) in a side-by-side analysis of their beliefs and narratives. At one point, ...
Religions play a crucial role in impacting how adherents live their lives and their understanding of humanities enduring questions of life. Religion is an active system of faith. Christianity is a religion centred on the teachings of Jesus Christ and the bible. A living tradition is one that is active amongst followers in present society. Whereas a dynamic tradition is capable of adapting and amending in order to meet the needs of society. Christianity is formed as a living and dynamic tradition, which is defined by its distinct characteristics. Characteristics include, sacred texts and writings, rituals and ceremonies, beliefs and believers and ethics. Ultimately, Christianity is shaped as a living and dynamic tradition through the characteristics of religion’s impacts on adherents.
Hinduism and Christianity are two religions that have been around for thousands of years. These religions have developed philosophies on certain subjects that can be compared in order to show their similarities and differences. Some of the main subjects that can be reflected upon are the paths to enlightenment or salvation, the religions' treatment of women, and the concept of the afterlife. This paper will give an analytic comparison of these religions through the discussion of these topics.
There are many knowledgeable books that introduce religions as well as specific religious traditions. However, students are naturally introduced to abstract methodological issues such as observer bias, rather than the religions themselves. If religions of the world are not approached with purpose and method, then students are likely to gain “stereotypes… of misinformation supplied by certain sectors of the media” (Chryssides & Geaves, 2014). Thus, in order to see how religion is lived in day to day life, one must “walk a mile in [the] moccasins [of religious people]” as Smart (1998) says. Therefore this essay will attempt to answer why it is important to study religion off campus and how this may challenge traditional understandings of religion.
The book “The Sacred and the Profane: The Nature of Religion”, written by Mircea Eliade, investigates four aspects of the sacred universe: space, time, nature, and self. Eliade splits each aspect into two forms of perception, the sacred and profane. Religious men, specifically the ancient, traditional men, view the universe as sacred. In other words, they acknowledge a distinct qualitative difference between a sacred and profane (non-sacred) universe; whereas, nonreligious, specifically modern men, are unable to understand such differences in the world. This claim rests on the on the concept of heirophanies or manifestations of the sacred. A hierophany is the religious man’s source of absolute reality and it illuminates the glory and power of God. This manifestation of divine glory charges a site with special significance, thereby losing a sense of homogeneity throughout the universe. Eliade’s underlying thesis is that due to the human experience of both the sacred and profane in day to day life, the transitional zones between the two are exceptionally illuminated and charged with the divine glory of the sacred.
Cortez, Marc. Theological Anthropology: A Guide for the Perplexed. New York: T&T Clark International, 2010. Print.
When first looking at the relationship between philosophy and religion, I found it easier to explain the differences rather than the similarities. I began this paper the same way I do others. This generally involves a profound amount of research on the topic at hand. However, in contrast to the other papers I have done, the definitions of philosophy and religion only raised more questions for me. It was fascinating how the explanations differed dramatically from author to author.
Corley, Lemke and Lovejoy (2002) agree with the importance of the two contexts defining theological hermeneutics as, the process of thinking about God, thinking after the event of revelation in the...