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With this influential book of essays, Jonathan Z. Smith has pointed the academic study of religion in a new theoretical direction, one neither theological nor willfully ideological. Making use of examples as apparently diverse and exotic as the Maori cults in nineteenth-century New Zealand and the events of Jonestown, Smith shows that religion must be construed as conventional, anthropological, historical, and as an exercise of imagination. In his analyses, religion emerges as the product of historically and geographically situated human ingenuity, cognition, and curiosity—simply put, as the result of human labor, one of the decisive but wholly ordinary ways human beings create the worlds in which they live and make sense of them. "These seven essays . . . display the critical intelligence, creativity, and sheer common sense that make Smith one of the most methodologically sophisticated and suggestive historians of religion writing today. . . . Smith scrutinizes the fundamental problems of taxonomy and comparison in religious studies, suggestively redescribes such basic categories as canon and ritual, and shows how frequently studied myths may more likely reflect situational incongruities than vaunted mimetic congruities. His final essay, on Jonestown, demonstrates the interpretive power of the historian of religion to render intelligible that in our own day which seems most bizarre."—Richard S. Sarason, Religious Studies Review
“Judeo-Christian” is a remarkably easy term to look right through. Judaism and Christianity obviously share tenets, texts, and beliefs that have strongly influenced American democracy. In this ambitious book, however, K. Healan Gaston challenges the myth of a monolithic Judeo-Christian America. She demonstrates that the idea is not only a recent and deliberate construct, but also a potentially dangerous one. From the time of its widespread adoption in the 1930s, the ostensible inclusiveness of Judeo-Christian terminology concealed efforts to promote particular conceptions of religion, secularism, and politics. Gaston also shows that this new language, originally rooted in arguments over the nature of democracy that intensified in the early Cold War years, later became a marker in the culture wars that continue today. She argues that the debate on what constituted Judeo-Christian—and American—identity has shaped the country’s religious and political culture much more extensively than previously recognized.
One of the most influential theorists of religion, Jonathan Z. Smith is best known for his analyses of religious studies as a discipline and for his advocacy and refinement of comparison as the basis for the history of religions. Relating Religion gathers seventeen essays—four of them never before published—that together provide the first broad overview of Smith's thinking since his seminal 1982 book, Imagining Religion. Smith first explains how he was drawn to the study of religion, outlines his own theoretical commitments, and draws the connections between his thinking and his concerns for general education. He then engages several figures and traditions that serve to define his interests within the larger setting of the discipline. The essays that follow consider the role of taxonomy and classification in the study of religion, the construction of difference, and the procedures of generalization and redescription that Smith takes to be key to the comparative enterprise. The final essays deploy features of Smith's most recent work, especially the notion of translation. Heady, original, and provocative, Relating Religion is certain to be hailed as a landmark in the academic study and critical theory of religion.
The need to reimagine religion and belief is precipitated by their greater visibility in public life. Meanwhile, social policy responses often see them from a problem-based, rather than an asset-based, approach. However, with growing diversity of religion and belief in every sector comes the potential for new dialogues across previously impermeable policy and disciplinary silos. This volume brings together leading international authors to critically consider these challenges within legal and policy frameworks, including security and cohesion, welfare, law, health and social care, inequality, cohesion, extremism, migration and abuse. It challenges policy makers to re-imagine religion and belief as an integral part of public life that contains resources, practices, forms of knowledge and experience that are essential to a coherent policy approach to diversity, enhanced democracy and participation.
In the aftermath of the Civil War, the Lost Cause gave white southerners a new collective identity anchored in the stories, symbols, and rituals of the defeated Confederacy. Historians have used the idea of civil religion to explain how this powerful memory gave the white South a unique sense of national meaning, purpose, and destiny. The civil religious perspectives of everyone else, meanwhile, have gone unnoticed. Arthur Remillard fills this void by investigating the civil religious dis­courses of a wide array of people and groups—blacks and whites, men and women, northerners and southerners, Democrats and Republicans, as well as Catholics, Protestants, and Jews. Focusing on the Wiregrass Gulf South region—an area covering north Florida, southwest Georgia, and southeast Alabama—Remillard argues that the Lost Cause was but one civil religious topic among many. Even within the white majority, civil religious language influenced a range of issues, such as progress, race, gender, and religious tolerance. Moreover, minority groups developed sacred values and beliefs that competed for space in the civil religious landscape.
In contemporary Western culture, the word "fetus" introduces either a political subject or a literal, medicalized entity. Neither of these frameworks does justice to the vast array of religious literature and oral traditions from cultures around the world in which the fetus emerges as a powerful symbol or metaphor. This volume presents essays that explore the depiction of the fetus in the world's major religious traditions, finding some striking commonalities as well as intriguing differences. Among the themes that emerge is the tendency to conceive of the fetus as somehow independent of the mother's body -- as in the case of the Buddha, who is described as inhabiting a palace while gestating in the womb. On the other hand, the fetus can also symbolically represent profound human needs and emotions, such as the universal experience of vulnerability. The authors note how the advent of the fetal sonogram has transformed how people everywhere imagine the unborn today, giving rise to a narrow range of decidedly literal questions about personhood, gender, and disability.
Religion has always been a fundamental force for constructing identity, from antiquity to the contemporary world. The transformation of ancient cults into faith systems, which we recognise now as major world religions, took place in the first millennium AD, in the period we call 'Late Antiquity'. Our argument is that the creative impetus for both the emergence, and much of the visual distinctiveness of the world religions came in contexts of cultural encounter. Bridging the traditional divide between classical, Asian, Islamic and Western history, this exhibition and its accompanying catalogue highlights religious and artistic creativity at points of contact and cultural borders between late antique civilisations. This catalogue features the creation of specific visual languages that belong to four major world religions: Christianity, Judaism, Buddhism and Islam. The imagery still used by these belief systems today is evidence for the development of distinct religious identities in Late Antiquity. Emblematic visual forms like the figure of Buddha and Christ, or Islamic aniconism, only evolved in dialogue with a variety of coexisting visualisations of the sacred.0As late antique believers appropriated some competing models and rejected others, they created compelling and long-lived representations of faith, but also revealed their indebtedness to a multitude of contemporaneous religious ideas and images. 00Exhibition: Ashmolean Museum, Oxford, UK (19.10.2017-18.02.2018).
Re-imagining South Asian Religions is a collection of essays offering new ways of understanding aspects of Hindu, Tibetan Buddhist, Sikh, Jain, Theosophical, and Indian Christian experiences.
On Teaching Religion collects the best of Jonathan Z. Smith's essays and lectures into one volume.
The imagination is where the Creator chooses to meet his creatures, says renowned theologian Garrett Green. The Word of God and the work of the Holy Spirit set the imagination free for genuine and creative knowledge of God, the world, others, and the self. Green explains that theology is best understood as human imagination faithfully conformed to the Bible as the paradigmatic key to the Christian gospel. He unpacks the implications of the imagination for a variety of theological issues, such as interpretation, aesthetics, eschatology, and the relationship between church and culture.