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Journal articles on the topic 'Religious studies'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Vermander, Benoît. "Sinicizing Religions, Sinicizing Religious Studies." Religions 10, no. 2 (2019): 137. http://dx.doi.org/10.3390/rel10020137.

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From 2015 onwards, “sinicizing religions” has become the mantra of China’s religious policy, inspiring new regulations and constraining the functioning of religious organizations. After summarizing the “sinicization” doctrine and policy, this paper examines how Chinese scholars in religious studies position themselves in such a context. It reviews the developments of the field after 1979; it appraises the complex interplay between the scholarly community and policy makers; it examines how scholars in religious studies now respond to the official policy, as they strive to balance descriptive an

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2

Thomas, Paul Brian. "Bible Lessons with Raëël: On Religious Appropriation in ET-Inspired Religions." Nova Religio 14, no. 2 (2010): 6–13. http://dx.doi.org/10.1525/nr.2010.14.2.6.

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As an introduction to Nova Religio's special issue on ET-inspired (UFO) religions, this article maintains that despite less media attention since the furor surrounding the Heaven's Gate suicides, ET-inspired religions are still active. Moreover, increasing speculation linking extraterrestrials to 2012 apocalyptic scenarios, coupled with a significant percentage of the population who believe in extraterrestrial visitation, seems to indicate that purveyors of ET-inspired religious perspectives will continue to have a market. Rather than focusing upon the "strange" and seemingly "bizarre" nature

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3

Kolodnyi, Anatolii M. "Religious studies science and religious studies education." Ukrainian Religious Studies, no. 40 (October 24, 2006): 47–69. http://dx.doi.org/10.32420/2006.40.1772.

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Science and education are different phenomena, but they must be closely interconnected. It is impossible to say that we currently have it in Ukraine. They are practically the process of their formation in parallel. What do we have here?

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4

Ališauskienė, Milda, and Edward Irons. "Religious Leadership in New Religions." Nova Religio 24, no. 4 (2021): 5–10. http://dx.doi.org/10.1525/nr.2021.24.4.5.

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The introduction to this special issue on religious leadership in new religions discusses questions arising from existing published theoretical and empirical research into religious leadership. Theoretical contributions are made in articles by five authors, James T. Richardson, David G. Bromley, Liselotte Frisk, Susan J. Palmer, and Milda Ališauskienė. The articles by Frisk, Palmer, and Ališauskienė discuss original empirical data disclosing features of women’s religious leadership in new religions and the influence of social context and power relations to it. This special issue of Nova Religi

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5

DeVan, Benjamin B. "Religious Tolerance in World Religions." Journal of Religion in Europe 4, no. 3 (2011): 512–15. http://dx.doi.org/10.1163/187489211x592076.

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6

Kramer, Kenneth. "Unteaching Religious Studies." Bulletin for the Study of Religion 51, no. 3-4 (2023): 115–19. http://dx.doi.org/10.1558/bsor.26014.

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In this 1994 article Kenneth Kramer (1941-2019) writes about his approach of “unteaching” to teach introductory religious studies courses, which involves more student engagement and peer to peer learning. Kramer posits that, “by approaching World Religions through sacred texts, and sacred texts through stories, the unteaching dynamic is given a structured content.” Our editorial team found this piece worth considering alongside recent calls for “ungrading” and reflexive reading in the religious studies classroom. This article was originally published in The Council on the Study of Religion Bul

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Jatkonis, G. "Religious Studies." Problemos 22 (September 29, 2014): 27–29. http://dx.doi.org/10.15388/problemos.1978.22.6227.

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Religijotyros sekcijoje perskaityta 11 pranešimų: „Krikščionybės kritikos pirmtakai Lietuvoje“ (J. Barzdaitis), „Marksistinis ateizmas Lietuvoje 1917–1940 m.“ (P. Mikuckas), „Marksistinės JAV lietuvių ateizmo srovės susidarymo klausimas“ (J. Sakalauskas). J. Mačiulis kalbėjo apie katalikybės evoliucijos specifiką socializmo sąlygomis, religiją scholastikos kontekste nagrinėjo J. Minkevičius, techninį pasaulėvaizdį ir jo religinį interpretavimą – M. Šubas, nemirtingumo problemą – I. Zaksas. G. Jatkonio pranešimas buvo skirtas metodologinėms ateizmo istorijos problemoms. Diskusijose daugiausiai

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Dumoulin, Emile J., Pieter W. van der Horst, Karin Neutel, et al. "Religious Studies." NTT Journal for Theology and the Study of Religion 71, no. 4 (2017): 370–79. http://dx.doi.org/10.5117/ntt2017.71.370.dumo.

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9

Kolodnyi, Anatolii M. "Religious Studies in the Context of Religious Studies." Ukrainian Religious Studies, no. 65 (March 22, 2013): 133–35. http://dx.doi.org/10.32420/2013.65.215.

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In the Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine, which is currently the only academic institution in the country, the President of Ukraine Viktor Yanukovych, with his approval, adopted in his Annual Address to the Verkhovna Rada the provision on "ensuring the teaching of all forms of education in higher education institutions since September 2011" academic religious studies as a normative philosophical discipline, and in secondary school - a comparative history of religions. " The clericalization of education, to which, contr

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10

Lofton, Kathryn. "Religious history as religious studies." Religion 42, no. 3 (2012): 383–94. http://dx.doi.org/10.1080/0048721x.2012.681878.

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Kolodnyi, Anatolii M. "Religious Studies in the Context of Religious Studies. Letter to D.Tabachnyk." Ukrainian Religious Studies, no. 70 (May 28, 2014): 147–48. http://dx.doi.org/10.32420/2014.70.421.

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Report to the Minister of Education and Science of Ukraine Dm. TABACHNIKU In the Department of Religious Studies of the Institute of Philosophy of the National Academy of Sciences of Ukraine, which is currently the only academic institution in the country, with great acceptance adopted the position of President Viktor Yanukovych initiated in his Annual Letter to the Verkhovna Rada of "providing teaching in all forms of higher education in September 2011" the property of academic religious studies as a normative philosophical discipline, and in secondary school - a comparative history of religi

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12

Nikiforova, Basia. "RELIGIOUS LANDSCAPE OF VILNIUS: A PHENOMENOLOGICAL GLANCE / VILNIAUS RELIGINIS PEIZAŽAS: FENOMENOLOGINIS ŽVILGSNIS." CREATIVITY STUDIES 4, no. 1 (2011): 101–9. http://dx.doi.org/10.3846/20290187.2011.577183.

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The traditional religious landscape is changing considerably, and the current religious landscape exhibits a remarkable variety. The religious landscape was shifting. Today in Europe there are three general trends – secularization, new spirituality and immigrant religions such as Islam, Buddhism, Hinduism additional to Judeo-Christian tradition. Phenomenological approaches are crucial for developing new and deepening existing modes of cooperation between dissimilar cultures and religions. Using phenomenological approach we look on religious landscape of Vilnius as pluralistic from the two gene

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13

Turner, Bryan S. "Managing religions: state responses to religious diversity." Contemporary Islam 1, no. 2 (2007): 123–37. http://dx.doi.org/10.1007/s11562-007-0011-1.

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14

Furkalo, Victoria. "PHILOSOPHICAL BACKGROUND OF RELIGIOUS STUDIES." Educational Discourse: collection of scientific papers, no. 24(6) (July 15, 2020): 91–98. http://dx.doi.org/10.33930/ed.2019.5007.24(6)-7.

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Achievement of the right ratio of religious studies and religious education is possible under the condition of integration of mental values of individuals and societies, as well as the gradual formation of a single mental space of civilization. It has been established that the philosophical basis of religious studies is that it can: define and form the correct worldview positions regarding religion; offer the person a system of attitudes that excludes negative fluctuations in the search for an appropriate worldview; regulate the axiological positions in the multi-variance of moral choice. In a

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15

Tremlett, Paul-François. "Forget worldviews: Towards a Deleuzian religious studies." Journal of the British Association for the Study of Religion (JBASR) 23 (November 11, 2022): 29. http://dx.doi.org/10.18792/jbasr.v23i0.55.

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In this essay I engage in a close analysis of three documents central to the push to place the worldview concept at the front and centre of Religious Studies in schools and universities - the 2018 Commission on Religious Education Report Religion and Worldviews: The Way Forward, Worldview: A Multidisciplinary Report(2020) and The Worldview Project: Discussion Papers (2020). I argue that the documents paint a picture of a subject caught between an objectivist account of a fixed field of really existing religions and a postmodern or Deleuzian mélange of lived interactions and flows. I advocate f

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16

Nedavnya, Olga V. "Religious Studies Conferences May." Ukrainian Religious Studies, no. 14 (June 2, 2000): 98–101. http://dx.doi.org/10.32420/2000.14.1080.

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May of this jubilee year was marked, perhaps, by a record number of scientific meetings, in particular, in cities already traditional religious studies activity. International conference "Christianity is the basis of European civilization" (May 10-13, Lviv), scientific conference "Christianity and person" (May 18, Ternopil) and the X International round table "History of Religions in Ukraine "(May 16-19, Lviv).

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17

Lester, Emile. "Religious Autonomy and World Religions Education." Religion & Education 31, no. 2 (2004): 62–82. http://dx.doi.org/10.1080/15507394.2004.10012341.

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18

van Lieburg, Fred. "In saecula saeculorum." Church History and Religious Culture 98, no. 3-4 (2018): 319–43. http://dx.doi.org/10.1163/18712428-09803025.

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AbstractThis article offers a personal perspective on religious history after the institutionalisation of this field in the History Department at Vrije Universiteit Amsterdam in 2015. In essence and method, religious history is like history of religion(s). In German and Dutch, one can speak of Religionsgeschichte or religiegeschiedenis/godsdienstgeschiedenis. Different terms are in use in English and French, reflecting the different traditions in the disciplines of theology and history. History of religion(s)/histoire des religions is commonly associated with comparative studies of (non-Christ

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19

Chung, Truong Van, and Nguyen Thoai Linh. "The Situation of New Religious Studies in Vietnam." Tattva - Journal of Philosophy 8, no. 1 (2016): 45–60. http://dx.doi.org/10.12726/tjp.15.4.

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There is a prominent phenomenon in the religious life of Vietnam, which is the emergence of “new religions”. These phenomena have not only made the religious space of the nation more complex and multi-dimensional but also challenged stability and sustainable development within the religious communities in this key economic region. Having studied the new religious phenomenon in recent years, we have noted its progress and widespread characteristics within the ethnic communities. While it may appear that "new religion" is a simple and gentle concept and practice, it is in fact, intrinsically rel

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20

Blumenthal, David R. "JEWISH STUDIES AND RELIGIOUS STUDIES." Religious Education 81, no. 1 (1986): 29–36. http://dx.doi.org/10.1080/0034408600810104.

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21

Neville, Robert Cummings. "Religious Studies and Theological Studies." Journal of the American Academy of Religion LXI, no. 2 (1993): 185–200. http://dx.doi.org/10.1093/jaarel/lxi.2.185.

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22

Solovyov, Vitaliy G. "The problem of classification of religions in religious studies." Ukrainian Religious Studies, no. 22 (May 21, 2002): 4–15. http://dx.doi.org/10.32420/2002.22.1273.

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In modern science, classifications occupy a special place. In many areas of knowledge, they are the canonized type of product of scientific activity. That is why all the information obtained by the researchers tends to formulate in the form of those or other classifications of the investigated objects themselves, their separately considered properties, composition, structure, genesis, placement, etc. However, the quality of already built classifications, as a rule, does not suit the specialists. When creating the same new, there are numerous difficulties, which are impossible to overcome, beca

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23

Brown, Katherine E. "Introduction: engaging religions and religious studies in international affairs." International Affairs 96, no. 2 (2020): 275–78. http://dx.doi.org/10.1093/ia/iiaa016.

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24

Hewitt, Marsha. "Affective and Cognitive Dimensions of Religious Experience: Toward a Conceptual/Theoretical Integrative Perspective." Studies in Religion/Sciences Religieuses 41, no. 1 (2012): 33–45. http://dx.doi.org/10.1177/0008429811430056.

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Although it may be widely accepted that the capacity for religious experience constitutes a mental state which, as with all mental states and inner experiences, has a neurological foundation, it is not so readily agreed upon as to what the psychological significance of such a state might be. That is to say, what are the affective components that pertain to that ‘more’ of religious experience that can be identified across specific religious traditions and histories? For William James, the proper study of religions must begin with the actual, felt religious experiences of human beings in specifi

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25

Max Strassfeld. "Transing Religious Studies." Journal of Feminist Studies in Religion 34, no. 1 (2018): 37. http://dx.doi.org/10.2979/jfemistudreli.34.1.05.

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26

Dianne M. Stewart Diakité and Tracey E. Hucks. "Africana Religious Studies." Journal of Africana Religions 1, no. 1 (2013): 28. http://dx.doi.org/10.5325/jafrireli.1.1.0028.

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27

Riley, Philip Boo. "Religious Studies Methodology." Method 12, no. 2 (1994): 239–49. http://dx.doi.org/10.5840/method19941228.

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28

Sheedy, Matt. "Reinventing Religious Studies." Bulletin for the Study of Religion 43, no. 2 (2014): 40–44. http://dx.doi.org/10.1558/bsor.v43i2.40.

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I interviewed Scott S. Elliott in December 2013, where we discussed his recent book (as editor) Reinventing Religious Studies: Key Writings in the History of a Discipline (Acumen 2013). Our conversation ranged from the history of the Council of Societies for the Study of Religion to how articles appearing in its journal, the CSSR Bulletin, over some 40-odd years have been at the leading edge of advancing debates in the study of religion, from problems in theory and method and the definition of religion, to issues of identity politics and the study of Islam.

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29

Thomas, Jolyon Baraka. "Why Religious Studies?" Religious Studies Review 50, no. 2 (2024): 261–65. http://dx.doi.org/10.1111/rsr.17249.

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30

Cush, Denise. "Engaged Religious Studies." Discourse: Learning and Teaching in Philosophical and Religious Studies 4, no. 2 (2005): 83–103. http://dx.doi.org/10.5840/discourse20054225.

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31

Altman, Michael J. "Podcasting religious studies." Religion 45, no. 4 (2015): 573–84. http://dx.doi.org/10.1080/0048721x.2015.1055668.

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32

Avalos, Natalie, Richard Newton, and Peter Valdina. "Decolonizing Religious Studies." Bulletin for the Study of Religion 52, no. 1 (2023): 26–36. http://dx.doi.org/10.1558/bsor.26654.

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Knowing that the working scholar cannot be everywhere at once, The Conference fills in readers on what they may have missed from various academic gatherings. In this issue, we are pleased to share a panel discussion from the 2022 Annual Meeting of the American Academy of Religion in Denver, Colorado. On behalf of the Academic Relations Committee, Peter Valdina (Albion College) moderated a conversation on decolonization and the academic study of religion. The panel brought Bulletin Editor Richard Newton (University of Alabama), Natalie Avalos (University of Colorado) together to discuss the mat

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al-Sharqawi, Muhammad Abdallah. "The Methodology of Religious Studies in Islamic Thought." Journal of Qur'anic Studies 2, no. 2 (2000): 145–74. http://dx.doi.org/10.3366/jqs.2000.2.2.145.

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The reader of the Qur'an is aware of many Qur'anic forms of inter-religious comparison. One of these is reflected in the context of the controversy of the unbelievers, or the deniers of Islamic doctrine, and one in a descriptive historical context. The Qur'an initiated the comparison of religions and revelations, and Islamic culture witnessed broad-scope activity in comparative religious studies. Islamic thought was opened up to the world's religions and made them an established subject of study and research. The intellectuals of Islam introduced numerous scientific methods which were relevant

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34

Media, Zainul Bahri. "THEOLOGICAL AND ANTHROPOLOGICAL APPROACHES IN RELIGIOUS STUDIES." Deutsche internationale Zeitschrift für zeitgenössische Wissenschaft 57 (June 1, 2023): 38–44. https://doi.org/10.5281/zenodo.7994877.

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This article discusses two important approaches in religious studies: theological and anthropological. The theological approach is a way of understanding religion by reading religious texts such as the scriptures or other sacred religious texts, while the anthropological approach is understanding the relationship between religion and human culture. In fact, theological approach cannot be separated from the anthropological because theological understanding emerges in the historical and cultural context in which world religions emerge. This article is an analytical descriptive study.

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35

Nweke, Kizito Chinedu. "Multiple Religious Belonging (MRB)." Theology Today 77, no. 1 (2020): 76–88. http://dx.doi.org/10.1177/0040573620902412.

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The question of religious pluralism has attracted many responses from the fields of interreligious dialogue and theology of religions. These responses, like inculturation, dialogue, and so on, have been concerned with “how” religions/spiritualities should be inclusive and imbue each other. However, the contemporary challenges of religious pluralism, ranging from the clamor for cultural identity to the structural and ontological differences among religions, suggest that the responses cannot create inclusivist interreligious contexts. One of these responses is the phenomenon of multiple religiou

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36

TULEMETOVA, GULCHEKHRA. "Issues of Formation of the Conceptual Apparatus of Religious Studies Expertise." Sharqshunoslik. Востоковедение. Oriental Studies 03, no. 03 (2022): 128–34. http://dx.doi.org/10.37547/os/vol-01issue-03-18.

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Religious expertise is one of the youngest and most problematic areas of religious studies in the CIS, it needs to develop a number of theoretical issues and practical objects. In the international context of the problem, the RE procedure is often perceived as an archaic institution and a legacy of an atheistic policy that infringes on the rights of believers. But the facts show that the abolition of RE and the registration of religious organizations in the early 1990s led to the uncontrolled importation of extremist literature into Central Asia and the emergence of illegal religious groups. A

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37

Waggoner, Matt. "Religion's Death Drive and the Future of Religious Studies." Method & Theory in the Study of Religion 21, no. 2 (2009): 213–29. http://dx.doi.org/10.1163/157006809x431042.

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AbstractThis paper seeks to recalibrate Lease's place within what Samuel Preus called the "explanatory tradition" of Religious Studies. While others sought to humanize religion by stressing its latent rationality, Lease humanized religion by stressing that it is constantly interrupted by its own internal movement towards failure. "Failure" is for me the central theme of "The History of 'Religious' Consciousness and the Diffusion of Culture."

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38

Merrigan, Terrence. "Religious Knowledge in the Pluralist Theology of Religions." Theological Studies 58, no. 4 (1997): 686–707. http://dx.doi.org/10.1177/004056399705800405.

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Lee, Becky. "Gender-critical Studies in Religious Studies." Method & Theory in the Study of Religion 16, no. 4 (2004): 386–97. http://dx.doi.org/10.1163/1570068043079019.

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40

Taves, Ann. "From religious studies to worldview studies." Religion 50, no. 1 (2019): 137–47. http://dx.doi.org/10.1080/0048721x.2019.1681124.

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Coward, Harold. "Taking its interdisciplinary heritage seriously: The future of Religious Studies in Canada." Studies in Religion/Sciences Religieuses 35, no. 3-4 (2006): 403–12. http://dx.doi.org/10.1177/000842980603500303.

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This article will argue that Religious Studies is not a narrowly defined discipline with a single methodology but is an area or field of study that is interdisciplinary in nature. From the beginning, Religious Studies as a scholarly field has engaged a variety of disciplinary approaches including: literary analysis of scriptural texts, history of religions, comparative religion, philosophy of religions, psychology of religions, sociology of religions and anthropology of religions. This has been its strength in the past, providing ways to reach out to other disciplines in the Humanities and Soc

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42

De Castro, Dannyel Teles. "Studies on neopaganism in Brazil." Fragmentos de Cultura 27, no. 3 (2017): 440. http://dx.doi.org/10.18224/frag.v27i3.4875.

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There are at least 15 years that some Brazilian researchers in the fields of anthropology, sociology, history and religious studies strive to assist in the advancement of knowledge about the religious expressions of Contemporary Paganism. These, in turn, are shown in constant growth on Brazilian society. Such researches converge to form a specific field of religious studies, consisting of religions which until then were only understood in a very superficial way through the analytical category "new religious movements". This paper makes a survey of the main academic studies already made on paga

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43

Atkinson, Clarissa. "Women and Religious Studies." Medieval Feminist Newsletter 15 (March 1993): 7–9. http://dx.doi.org/10.17077/1054-1004.1630.

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Chebunin, Alexander V. "Religious Almanac “Buddhist Studies”." Voprosy Filosofii, no. 2 (2020): 216–20. http://dx.doi.org/10.21146/0042-8744-2020-2-216-220.

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45

Panchenko, Alexander A. "RELIGION FOR RELIGIOUS STUDIES?" Antropologicheskij forum 18, no. 53 (2022): 233–39. http://dx.doi.org/10.31250/1815-8870-2022-18-53-233-239.

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46

Titov, Serhiy. "Religious studies of cannibalism." Skhid, no. 4(150) (October 6, 2017): 105–10. http://dx.doi.org/10.21847/1728-9343.2017.4(150).111565.

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Simmons, K. Merinda. "Religious Studies and Race." Bulletin for the Study of Religion 49, no. 1-2 (2020): 26–29. http://dx.doi.org/10.1558/bsor.17727.

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At the 2019 meeting of the AAR in San Diego, California, Richard Newton, Emily Crews, and Merinda Simmons led a workshop discussing the current state of race studies in academia, particularly in light of NAASR’s attempts to locate itself among other fields undergoing similar work. While highlighting work occurring outside our field, Simmons et. Al addressed the need for discussions in our field to become more proactive rather than reactive, urging scholars to move beyond debates that surround descriptive ethnographies and crypto-theologies and to instead use our skills to discuss more than the

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48

Caufield, Catherine. "Religious Studies . . . and . . . Theology." Religious Studies and Theology 34, no. 1 (2015): 1–4. http://dx.doi.org/10.1558/rsth.v34i1.27056.

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49

Kolodnyi, Anatolii M. "Religious studies and theology." Ukrainian Religious Studies, no. 10 (April 6, 1999): 3–14. http://dx.doi.org/10.32420/1999.10.833.

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The liberation of religious studies from mechanical inclusion into the structure of the so-called scientific-atheistic theory of Marxism, the isolation and designation of it into an independent branch of humanitarian knowledge, actualized the issue of the correlation of religious studies disciplines, in particular the philosophy of religion, and theology or theology. The last terms we use here are unambiguous. Historically, the first one serves to define the theological theory of Catholicism and Protestantism, and the second one is Orthodoxy.

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Of the Journal, Editorial board. "Bulletin "Ukrainian Religious Studies"." Ukrainian Religious Studies, no. 50 (March 10, 2009): 294–96. http://dx.doi.org/10.32420/2009.50.2068.

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