Eliade's History of Religions & the Influence of Indian Philosophy: His Religious Experience and Study in India(1928-1931)

يعرض البحث جهود إسماعيل الفاروقي في مجال تاريخ الأديان؛ وإسهامه في التأسيس المنهجي لهذا العلم على المستوى الدولي وعلى مستوى المنهج والمضمون. درس الفاروقي طبيعة التجربة الدينية في الإسلام، وعلاقتها بالتجارب الأخرى. وانخرط في الدرس الديني الحديث في الغرب، ومناهج فهم الدين ودراسته. وأبرز البحث دور الفاروقي في تطوير نظام من المبادئ الماوراء دينية؛ والمصدر الإلهي للأديان والحاجة إلى الدراسة النقدية للتراث الديني، أملاً في تعاون البشر في إقامة دين الفطرة، الذي يُوحِّد كل الأديان. This paper presents the efforts of Ismail al-Faruqi in the field of history of religions and his contributions in the methodological establishment of this field on the international level, particularly in the areas of methodology and content. Al-Faruqi studied the nature of the religious experience in Islam, and its relationship with other experiences. He engaged in the modern religious studies in the West, and the methods of understanding and studying religion. The paper highlights Al-Faruqi's role in developing a system of Meta-Religious principles, the divine source of religions, and the need for critical assessment of religious heritage, in the hope that human beings would cooperate to establish the religion of Fitra (natural disposition), which unites all religions.

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Wach, Religion, and "the Emancipation of Art"

Numen ◽

10.1163/1568527991201428 ◽

1999 ◽

Vol 46 (4) ◽

pp. 345-369

Author(s):

Eric Ziolkowski

Keyword(s):

Religious Experience ◽

Religious Influence ◽

Stefan George ◽

The Past ◽

The Arts ◽

History Of Religions ◽

History Of ◽

Developmental Course ◽

The Relationship ◽

Over Time

AbstractDespite the abundance of lore about Joachim Wach's lifelong passion for literature, music, and other arts, the pertinence of his aesthetic reflections to his formation as historian of religions is often ignored or under-appreciated. Yet his involvement with the Kreis surrounding the poet Stefan George was perhaps one of the chief early factors that led Wach to liken the study of the history of religions to contemplation of literature and the arts. It is even possible that ideas of the literary historian Friedrich Gundolf about the relationship between the artist and the artist's work helped stimulate Wach's early thinking about the relationship between religious experience and the theoretical, practical, and institutional expressions of that experience. Indeed, throughout his own scholarly writings Wach displays an irrepressible tendency toward combining religionswissenschaflich theorizing with aesthetic reflection, and toward encompassing literary, musical, and other artistic examples within the scope of data to be considered by scholars of religion. This article analyzes the development of that tendency in Wach's scholarship, paying special attention finally to his notion of the modern Western "emancipation of art" from religious influence. This notion, while reflecting a general optimism that characterizes his view of the diversifying, developmental course of numerous other religious and cultural phenomena over time, may ultimately be too strong or reductive for describing what has actually occurred over the past several centuries in the relation between artistic and religious phenomena.

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Praising as bodily practice: the neocharismatic culture of celebration

Scripta Instituti Donneriani Aboensis ◽

10.30674/scripta.67384 ◽

2011 ◽

Vol 23 ◽

pp. 129-140 ◽

Cited By ~ 1

Author(s):

Tuija Hovi

Keyword(s):

Religious Experience ◽

Field Experiences ◽

Spiritual Experience ◽

Historical Background ◽

Special Focus ◽

Body Movements ◽

History Of Religions ◽

History Of ◽

Bodily Practice ◽

Bodily Movements

Rhythmic body movements and dancing, as well as singing, have been used as a means and inspiration for both individual and communal spiritual experience throughout the history of religions. This article takes a tentative look at the contemporary neocharismatic culture of celebration as a means of aiming at religious experience through collective bodily practice; namely praising, which is generally understood to take the form of singing but is, in fact, expressed also in bodily movements such as dancing. In the neocharismatic context, a celebration means a certain type of a meeting with a special focus on contemplative worship and prayer, accompanied with lively music of praise. First, the historical background of the neocharismatic branch is outlined shortly. Secondly, the tradition of praise itself within this context is described – what are the insider definitions and what kinds of forms praise in the culture of celebration actually includes, especially in Finland. The description is basically based on internet material and the author's previous field experiences in the Word of Life congregational meetings and other charismatic Christian events. In conclusion, acts of praise as a source of religious experience are discussed.

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Ineffability

Religious Studies ◽

10.1017/s0034412599005065 ◽

2000 ◽

Vol 36 (1) ◽

pp. 35-46 ◽

Cited By ~ 17

Author(s):

JOHN HICK

Keyword(s):

Religious Experience ◽

The Other ◽

Global History ◽

World Religions ◽

The Bible ◽

Concrete Form ◽

History Of Religions ◽

History Of ◽

William Rowe ◽

Pseudo Dionysius

Within each of the major world religions a distinction is drawn between the ultimate ineffable Godhead or Absolute and the immediate object of worship or focus of religious meditation. I examine the notion of ineffability, or transcategoriality, in the influential Christian mystic Pseudo-Dionysius, who reconciles the divine ineffability with the authority of the Bible by holding that the biblical language is metaphorical, its function being to draw us towards the Godhead. If we extend this principle to other faiths we have gone half way towards making the global history of religions intelligible. The other half consists in a recognition of the different human conceptualities and spiritual practices that give concrete form to the divine reality within religious experience. However, William Rowe, and Christopher Insole, have criticized this use of ineffability, and their arguments are responded to here.

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Interfaith relations in the context of freedom of religion

Ukrainian Religious Studies ◽

10.32420/1996.2.37 ◽

1996 ◽

pp. 41-45

Author(s):

Mykhailo Babiy

Keyword(s):

Religious Life ◽

Round Table ◽

Freedom Of Religion ◽

Scientific Conference ◽

Interfaith Relations ◽

History Of Religions ◽

History Of ◽

International Round ◽

International Round Table

This is extremely relevant and very important both in theoretical and practical dimensions, the problem was at the center of the discussions of the international scientific conference, which took place on May 6-7, 1996 in Lviv. The mentioned conference was one of the main events within the framework of the VI International Round Table "History of Religions in Ukraine", at its meetings 3-6, as well as on issues of outstanding dates in the history of the development of religious life in Ukraine on the 8th of May: "400 "the anniversary of the Brest Union", and "400th anniversary of the birth of Peter Mohyla"

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Perfection Makes Practice

American Journal of Islam and Society ◽

10.35632/ajis.v23i3.1600 ◽

2006 ◽

Vol 23 (3) ◽

pp. 98-100

Author(s):

Muhamad Ali

Keyword(s):

Social Relations ◽

Muslim Community ◽

Beliefs And Practices ◽

Psychological Dimension ◽

South Sulawesi ◽

Complex Dimensions ◽

History Of Religions ◽

History Of

Studies of Islam in Southeast Asia have sought to better understand its multifacetedand complex dimensions, although one may make a generalizedcategorization of Muslim beliefs and practices based on a fundamental differencein ideologies and strategies, such as cultural and political Islam.Anna M. Gade’s Perfection Makes Practice stresses the cultural aspect ofIndonesian Muslim practices by analyzing the practices of reciting andmemorizing the Qur’an, as well as the annual competition.Muslim engagement with the Qur’an has tended to emphasize the cognitiveover the psychological dimension. Perfection Makes Practice analyzesthe role of emotion in these undertakings through a combination ofapproaches, particularly the history of religions, ethnography, psychology,and anthropology. By investigating Qur’anic practitioners in Makassar,South Sulawesi, during the 1990s, Gade argues that the perfection of theQur’an as a perceived, learned, and performed text has made and remade thepractitioners, as well as other members of the Muslim community, to renewor increase their engagement with the holy text. In this process, she suggests,moods and motivation are crucial to preserving the recited Qur’an and revitalizingthe Muslim community.In chapter 1, Gade begins with a theoretical consideration for her casestudy. Drawing from concepts that emphasize the importance of feeling andemotion in ritual and religious experience, she develops a conceptualizationof this engagement. In chapter 2, Gade explains memorization within thecontext of the self and social relations. She argues that Qur’anic memorizershave a special relationship with its style and structure, as well as with thesocial milieu. Although Qur’anic memorization is a normal practice for mostMuslims, its practitioners have learned how to memorize and recite beautifullysome or all of the Qur’an’s verses, a process that requires emotion ...

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Muslim Contributions to the History of Religions

American Journal of Islam and Society ◽

10.35632/ajis.v8i3.2603 ◽

1991 ◽

Vol 8 (3) ◽

pp. 409-421

Author(s):

Ghulam-Haider Aasi

Keyword(s):

Nineteenth Century ◽

Middle Ages ◽

Comparative History ◽

History Of Religions ◽

History Of ◽

Muslim Spain ◽

Muslim Scholars ◽

The Middle Ages

History of Religions in the WestA universal, comparative history of the study of religions is still far frombeing written. Indeed, such a history is even hr from being conceived, becauseits components among the legacies of non-Western scholars have hardly beendiscovered. One such component, perhaps the most significant one, is thecontributions made by Muslim scholars during the Middle Ages to thisdiscipline. What is generally known and what has been documented in thisfield consists entirely of the contribution of Westdm scholars of religion.Even these Western scholars belong to the post-Enlightenment era of Wsternhistory.There is little work dealing with the history of religions which does notclaim the middle of the nineteenth century CE as the beginning of thisdiscipline. This may not be due only to the zeitgeist of the modem Wstthat entails aversion, downgrading, and undermining of everything stemmingfrom the Middie Ages; its justification may also be found in the intellectualpoverty of the Christian West (Muslim Spain excluded) that spans that historicalperiod.Although most works dealing with this field include some incidentalreferences, paragraphs, pages, or short chapters on the contribution of thepast, according to each author’s estimation, all of these studies are categorizedunder one of the two approaches to religion: philosophical or cubic. All ofthe reflective, speculative, philosophical, psychological, historical, andethnological theories of the Greeks about the nature of the gods and goddessesand their origins, about the nature of humanity’s religion, its mison dsttre,and its function in society are described as philosophical quests for truth.It is maintained that the Greeks’ contribution to the study of religion showedtheir openness of mind and their curiosity about other religions and cultures ...

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The Bible in the German Empire

The Oxford Handbook of Postcolonial Biblical Criticism ◽

10.1093/oxfordhb/9780190888459.013.27 ◽

2019 ◽

Author(s):

Joerg Rieger

Keyword(s):

Late Nineteenth Century ◽

Friedrich Schleiermacher ◽

German Empire ◽

The Bible ◽

Biblical Scholarship ◽

Cultural Climate ◽

Colonial Empire ◽

History Of Religions ◽

History Of ◽

Intellectual Production

Even though Germany’s colonial empire lasted merely three decades, from 1884 to 1915, German colonial fantasies shaped intellectual production from the late eighteenth century onward. This cultural climate shapes a great variety of engagements with the Bible, from the beginnings of liberal theology with Friedrich Schleiermacher to missionary efforts and the rather abstract academic productions of biblical scholarship in the late nineteenth century, including the prominent history of religions school. At the same time, there are also efforts to resist colonial tendencies, sometimes in the work of the same authors who otherwise perpetuate the colonial spirit.

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