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� Afterlife� Animism� Bora� Communitas� Comparative religion� Divination� Divine language� Evolutionary origin of religions� Fetishism� Great Spirit� Henotheism� Natude Liminality� Magic� Scoep Monotheism� Polytheism� Transtheism� Revitalization movement� Rite of passage� Ritual� Sacred language� Sacred�profane dichotomy� Shamanism� Theories about religions� Totem� Veneration of the dead � Akbar Ahmed� Talal Asad� Joseph Campbell� Mary Douglas� Emile Durkheim� Arnold van Gennep� E.

Evans-Pritchard� James Frazer� Clifford Geertz� Robin Horton� Claude Levi-Strauss� Robert Marett� Roy Rappaport� Saba Mahmood� Marshall Sahlins� Melford Spiro� Stanley Tambiah� Victor Turner� Edward Burnett Tylor� Daniel Martin Varisco� Anthony C. Wallace Buddhism� Mahayana� Nichiren� Pure Land� Shingon� Theravada� Tiantai� Tibetan� Vajrayana� ZenChristianity� Adventism� Anglicanism� Armenian� Baptists� Calvinism� Catholic� Congregationalists� Coptic� Eastern Orthodox� Coptic Orthodox� Lutheranism� Methodism� Pentecostalism� Protestantism� Quakers� Russian Orthodox� ShakersHinduism� Hindu denominations� Shaivism� Vaishnavism� ShaktismIslam� Ahmadiyya� Ibadi� Mahdavia� Non-denominational� Quranists� Shia� Sufism� Sunni� YazdanismJainismSocial and cultural anthropology � v� t� eComparative religion is the branch of the study of religions concerned with the systematic comparison of the doctrines and practices of the world's religions.

In general the comparative study of religion yields a deeper understanding of the znd philosophical concerns of religion such as ethics, metaphysics, and the nature and form of salvation. Studying such compaeative is meant to give one a richer and more sophisticated understanding of human beliefs and practices regarding the sacred, natude, spiritual and divine.

[1]In the field of comparative religion, a common geographical classification [2] of the main world religions includes Middle Eastern religions (including Zoroastrism and Iranian religions), Indian religions, East Asian religions, African religions, American religions, Oceanic religions, and classical Hellenistic religions.

[2] Contents� 1 Geographical classification� 1.1 Middle Eastern religions� 1.1.1 Abrahamic or Western Asian religions� 1.1.2 Iranian religions� 1.2 Indian religions� 1.3 East Asian or Taoic religions� 2 Comparing traditions� 2.1 Baha'i Faith� 2.2 Buddhism� 2.3 Christianity� 2.4 Confucianism� 2.5 Hinduism� 2.6 Islam� 2.7 Jainism� 2.8 Judaism� 2.9 Paganism and Neopaganism� 2.10 Sikhism� 2.11 Taoism� 2.12 Zoroastrianism� 3 See also� 4 References� 5 Further reading� 6 External linksGeographical classification [ edit ]According to Charles Joseph Adams, in the field of comparative religion, a common geographical classification discerns [2] the main world religions as follows: comparatice Middle Eastern religions, including Judaism, Christianity, Islam, Zoroastrianism, and a variety of ancient cults;� East Asian religions, the religious communities of China, Japan, and Korea, and consisting of Confucianism, Daoism, nature and scope of comparative religion various schools of Mahayana (�Greater Vehicle�) Buddhism, and Shinto;� Indian religions, including early Buddhism, Hinduism, Jainism, and Sikhism, and sometimes also the Theravada (�Way of the Elders�) Buddhism and the Hindu- and Buddhist-inspired religions of South and Southeast Asia;� African religions, the ancient belief systems of the peoples of Sub-Saharan Africa, but excluding ancient Egyptian religion, which is considered to belong to the ancient Middle East;� American religions, the beliefs and practices of the Indian peoples indigenous to the two American continents;� Oceanic religions, the religious systems of the peoples of the Pacific islands, Australia, and New Zealand; and� Classical religions of ancient Greece and Rome and their Hellenistic descendants.Middle Eastern religions [ edit ] Abrahamic or Western Asian religions [ edit ] Main articles: Abrahamic religion and Western religionIn the study of comparative religion, the category of Abrahamic religions consists of the three monotheistic religions, Christianity, Islam and Judaism, which claim Abraham (Hebrew Avraham ?????????�; Arabic Ibrahim rsligion ) as a part of their sacred history.

Other religions (such as the Baha'i Faith) that fit this description are sometimes included but are often omitted. [3]The original belief an the One God of Abraham eventually became strictly monotheistic present-day Rabbinic Judaism. Christians believe that Christianity is the fulfillment and continuation of the Jewish Old Testament.

Christians believe that Jesus (Hebrew Yeshua ????????) is the Messiah (Christ) foretold in the Old Testament prophecy, and believe in subsequent New Testament revelations based on the divine authority of Jesus in Christian belief (as the Incarnation of God).

Islam believes the present Christian and Jewish scriptures have been corrupted over time and are no longer the original divine revelations as given to the Jewish people � JSTOR Home� About� Search� Browse� Terms and Conditions� Privacy Policy� Cookies� Accessibility� Help� Contact usJSTOR is part of ITHAKA, a not-for-profit organization helping the academic community use digitaltechnologies to preserve the scholarly record and to advance research and teaching in sustainable ways.�2000-2016 ITHAKA.

All Rights Reserved. JSTOR�, the JSTOR logo, and ITHAKA� are registeredtrademarks of ITHAKA. � ��� � Trump� � DonaldTrump� � HillaryClinton� � 2016� � Elections� � Clinton� � election2016� � election� � Media� � Republicans� � 2016Election� � Community� � hillary� � Politics� � Democrats� � Birtherism� � Racism� � GOP� � Environment� � GOTV� adn Senate� � Birther� � BarackObama� � rescued� � ClimateChange� � Polls� � President� � OBama� � BernieSanders� � Pennsylvania There are more than 6,000 religions in the world, most of which are very different from the literate Abrahamic religions (Judaism, Christianity, and Islam) that many people think of when they hear the word religion.

In order to make statements or generalizations about religion�the concept of religion, rather than a specific religion or group of nature and scope of comparative religion need to engage in a comparative study of religion. The study of religion as a general human phenomenon involves a comparison of all religions in an attempt to discern commonalities, general patterns, and associations with cultural and ecological features. There are many academic disciplines in which the study of religion is a sub-discipline.

In these disciplines, religion is studied as a part of a larger system. Many introductory textbooks in anthropology, sociology, history, psychology, geography, philosophy, archaeology, art history, and political science may contain a chapter or two on religion.

While the study of religion as a subject in its own right is often relegated to theology, theology generally focuses on nature and scope of comparative religion study of a single religion from the perspective of a believer.Comparative religion is an interdisciplinary approach which utilizes the methods and insights of a number of social science disciplines, including anthropology, archaeology, sociology, history, psychology, geography, and philosophy.

Comparative religion tends to rligion a scientific approach to the study of religion. Sociologist Robert Wuthnow, in an article in The Chronicle of Higher Education, writes:�Science teaches us the value of empirical rigor and the need for systematic investigation.

The scientific method involves thinking of ways in which our cherished assumptions about the world may prove to be wrong.�In the comparative religion approach, religion is often seen as a part of a larger system�a culture, a society, or a social system. In his book Religion: The Basics, Malory Nye, a professor of multiculturalism in Dundee, Scotland, writes:�What the study of religion and culture is not comparaitve, however, is finding �ultimate� truths or answers.

Liberation, salvation, morality, belief, and many other such key concepts may be subject matter under examination when studying religion, but we can speculate ad infinitum as to which set of ideas is closer to the �truth�.�The anthropologist Paul Bohannan, in his textbook Social Anthropology, provides a caution with regard to comparative religion:�The error of most students of comparative religion is that they unconsciously�or even consciously�create, compartaive the analytical and intellectual level, the universalism what the religion lacks on the folk level.

In short, they create a pseudo-Scripture modeled on religoon that characterize the universalistic religions they know, thereby sharply misrepresenting the nature of tribal religion.�In doing any comparative study of religion, it is common to group religions into types or categories in order to more easily compare and discuss them.Many writers, when discussing religion, focus on world religions: those religions which are found throughout the world and which transcend cultural boundaries through proselytization and/or migration.

Most frequently world religions have: (1) major texts, including sacred books, (2) foundational ideas, beliefs, and worldviews, (3) particular histories and leaders, and (4) a sense of distinct identity.World religions would include Christianity, Islam, Judaism, Buddhism, Sikhism, and Hinduism.

Some of these are monotheistic (having a single god), such as Judaism and Islam; some are polytheistic (having multiple gods or god-figures), such as Hinduism and Christianity (when studied as it is practiced in many areas); comparwtive some are atheistic (having no god), such as Buddhism (when studied from the viewpoint of Buddhist texts).In spite of what some aand writers seem to imply, the world religions are not the only religions and a focus on them misses the connection with culture.

That is, Christianity in the United States is culturally different than Christianity in Mexico; Buddhism in Japan is different than Buddhism in the United States. Malory Nye writes:�A study of Christianity entails a study of Christians in a particular time and place, for example in twenty-first century America, or medieval Europe. The assumption we often make that the Christian traditions found in such different contexts amount to the �same thing� (the same �religion�) needs to be reassessed.

Instead we should start with the assumption that these different Christianities can only be understood in their own particular terms.�SincFull text of " Comparative religion, its method and scope; a paper read (in part) at the third International congress of the history of religions, Oxford, September 17, 1908"See other formatsCOMPARATIVE RELIGIONITS METHOD AND SCOPEA PAPER READ (IN PART) AT THETHIRD INTERNATIONAL CONGRESSOF THE HISTORY OF RELIGIONSOXFORD, SEPTEMBER 17, 1908BYLOUIS HENRY JORDAN, B,D.

A^s-AUTHOR OF' COMPARATIVE RELIGION : ITS GENESIS AND GROWTH ''the STUDV of RELIGION IN THE ITALIAN UNIArERSITIES,' ETC.�:'^'~r<^!TyHENRY FROWDEOXFORD UNIVERSITY PRESSLONDON, EDINBURGH, NEW YORK, TORONTO AND MELBOURNE1908BOSIOR UNIVERSITY. LIBRARIES'^t.i�>34NNAUNA Mr(^ Al K/-xrrexOXFORD : HORACE HARTPRINTER TO THE UNIVERSITY^feo^l^INTERNATIONAL CONGRESS OFRELIGIONSSECTION IXTHE METHOD AND SCOPE OF THE HISTORYOF RELIGIONSTHE METHOD AND SCOPE OF COMPARATIVE RELIGIONThe title of this Paper, it will be observed, has been slightlyaltered since it was submitted to the Executive Committee.

Inits original form it read : ' The Relation of Comparative Religionto the History of Religions.' Inasmuch as the Congress had hithertoconfined itself to the discussion of topics falling within the provinceof the History of Religions, it was necessary to choose a theme thatwould not seem to conflict with that well-established practice.

Whenhowever it was found that a great many accessory papers were avail-able on the present occasion, the Committee decided to inaugurate anentirely new ' Section "* of the Congress. It then became possible forme to vary the heading of my paper in accordance with this alteredunderstanding ; and, although our actual subject remains unchanged,I have made a distinctly desirable substitution of titles. If the oneselected prior to the formal creation of Section IX were retained, andI were now to read this Paper as a contribution originally intendedfor that Section, my action might seem to scoep that ComparativeReligion was nothing more than a branch of the History of Religions.My sole aim, however, to-day will be to show that every such theoryis based upon a serious misapprehension !

It seems necessary, there-fore, to recast somewhat nautre phrasing of my subject. The contrastabout to be drawn between the method and scope of two relateddisciplines will probably be the best means of compwrative their essentialand fundamental differences.The question to which we now address ourselves is introduced forthe first time at one of these International Congresses. The initiationof this discussion, and the frank recognition of its importance, arenotable signs of the times. The step we are taking is in no natkre Method and Scope of the Histoi^y of Religionspremature.

A difficult problem has been confronting students ofreligion for a considerable period, and the embarrassment of thesituation has been steadily growing.

If we shall find ourselves ableto reach and commparative a verdict, or if our present discussion shouldsucceed only in making more clear the principles that underlie awidely prevalent diversity of opinion, we shall assist in removing anissue by which many are still perplexed, and in lending impetus toa line of inquiry natude desires and deserves our help.

To me, itis a source of unbounded satisfaction that room has been made inour programme, this year, for several papers that deal expressly withComparative Religion. One reader ^ has chosen for his subject' A Science of Comparative Religion ', and I know in advance thathe is going to bring us an affirmative answer to that query. It haslong been one of my dreams that I might yet see this vast andexpanding department of investigation accorded that place andprominence to which it is entitled.

The action of the ExecutiveCommittee of this Congress � their courageous new departure, refer-ence to which has already been made � cannot fail to contributematerially towards the realization of this hope.

Further subdivisionof the work undertaken by these quadrennial conferences will eventu-ally follow, with results of the very first importance for the prosecutionof our studies.I. The Methods and Scope of the Science of Religion. � It isdesirable that, for a moment, we should make a retrospective glance.Let us recall, as a preliminary step, the methods and scope of theScience of Religion. It is essential that one or two of the con-siderations which such a survey suggests should be clearly bornein mind.By 'The Science of Religion "* we mean that increasing group ofstudies, diverse yet closely interrelated, by which man is seeking tounravel the mystery of his religious acts and aspirations.

In particular,the Science of Religion is the product of the deliberate investigationof the facts of religion � and of all the facts, whatever their relativeage, number, or consequence � when these data are dealt with inaccordance with some clearly defined scientific method.These methods have varied very greatly, and naturally they havebeen applied with varying degrees of proficiency.1.

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