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Comparative Religion

Comparing Religions by Idinopulos, Th. A. (ed.), Wilson, B.C. (ed.), Hanges, J.C.

By Idinopulos, Th. A. (ed.), Wilson, B.C. (ed.), Hanges, J.C. (ed.), Thomas A. Idinopulos, Brian C. Wilson, James Constantine Hanges

Evaluating Religions covers such vital subject matters as fresh theoretical ways to comparability, case stories of evaluating religions within the school room, and the impression of postcolonialism and postmodernism at the modernist assumptions of comparitivism within the educational examine of faith.

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5–6. Lincoln, Holy Terrors, pp. 6–7. 34 david cave Even when in certain societies, such as in the United States, where there is, by law, a separation of religious authority from the workings of business, politics, economics, and civil and criminal law, the authority of religious discourse nevertheless manages to permeate and influence “practices,” “communities,” and “institutions” throughout society. 21 The Authoritative in the Comparative Process Let us now look at how the role of authority is at play in the act of comparison, asking ourselves first how authority and comparison tie together generally and then turning to the example of comparing the authoritativeness of scripture.

They were judgmental comparativists. If we want to discuss or compare various myths we might try to find another name for that category of narrative. We also need another questions of judgment in comparative religious studies 23 term for “magic,” and for the same reason. Magic was defined by James George Frazer as an alternative to religion. For him it was practical and proto-scientific. For the average person it is associated with trickery and entertainment. Can it ever appropriately or effectively be used for ritual practice which is believed to be effective ex opere operato?

P. 706. Brooks, in Journal . . p. 120. Brooks, Journal . , p. 822. Italics mine. 38 david cave a-symmetrical relationship set by Lincoln, who says it is the speaker who is the authority. In reality, Lincoln and Brooks say the same thing. For in order for the speaker to have authority, the audience must grant it. Thus, when I study the iconic role of sacred texts by comparing the Qur’an with the Lotus Sutra, two texts people need not understand or even read for the texts to have an effect upon Muslims and Mahayanists, respectively, I respect the integrity of Muslim and Mahayanist believers who are willing to grant authority to the Qur’an and Lotus Sutra to hold sway over them, to effect them.

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