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World Religions vs. Religions of the World

We'll use the term "World Religions" to mean:

Religions which have broken out of their country of origin and now have a global presence
Examples: Buddhism (from India → Asia, West), Christianity (from Middle East → global), Islam (from Arabia → global)

Click to learn more: "World Religions"

⚠️ The "Map is Not Territory"

The "world religions" approach was developed by British educators in the 1960s.

While useful, scholars recognize this framework has limitations:

Can make religions look more unified than they really are
Emphasizes beliefs/texts (a Protestant model) over practices
Marginalizes traditions that don't fit the "Big Five" mold

⚠️ Think of "world religions" as a MAP

Useful for navigation, but remember: the map is not the territory.

Learn more about this critique

Worldview and Preunderstanding

Understanding the lenses we use

Worldview = Your Lens on Reality

A worldview is essentially a lens through which you interpret and interact with the world.

Shaped by culture, upbringing, experiences
Encompasses beliefs, values, and assumptions
No one has a "neutral" or "objective" view

Every Worldview Answers These Questions

1. What is ultimate reality? (God, gods, cosmic principles, emptiness?)

2. What is the origin and nature of the universe?

3. What is the origin and nature of humanity?

4. Does human life have a purpose?

5. How do humans acquire knowledge?

6. What is the basis of ethics and morality?

7. What happens to humans after death?

Over the semester, we'll see how various traditions have historically answered these questions!

Coming to Grips with Your Preunderstanding

Preunderstanding = the understanding of reality with which one makes sense of new experiences

Background assumptions (correct or not) that shape interpretation
Everyone has preunderstandings—from upbringing, culture, education
Preunderstanding changes over time as we learn and grow

Why does this matter?
If you don't recognize your preunderstandings, you'll unconsciously judge other traditions by your own standards.

Preunderstanding is your starting point—assumptions you bring before learning begins. Like wearing glasses: you can't see without them, but you need to know you're wearing them. Example: If you grew up Christian, you might assume "religion" means having a personal relationship with God. But Buddhism often focuses on practice over belief and doesn't worship a personal God—those assumptions won't fit. Good news: preunderstanding changes. As you learn this semester, your assumptions will shift. Scholar: Hans-Georg Gadamer emphasized all understanding begins with preunderstanding. Rather than eliminating assumptions (impossible), bring them into dialogue with what you're studying.

Recognizing Your Own Preunderstanding

Take 2 minutes to reflect silently:

1. What religious or spiritual tradition (if any) did you grow up with?

2. What assumptions about "religion" might come from that background?

3. What have you heard (from family, media, friends) about traditions different from your own?

You don't need to share—this is for your own awareness.

Holy Envy

Our Class Posture

💬 Discussion Prompt:

Turn to a neighbor: Share one thing about your own background or tradition that you'd want others to approach with appreciation rather than criticism. (2 minutes)

Holy Envy: Appreciative Learning

Rather than dismissing what we don't understand, we approach other traditions with curiosity and respect.

Krister Stendahl's Three Rules:

When you want to learn about a religion, ask its adherents, not its enemies.
Don't compare your best to their worst.
Leave room for holy envy — find something to appreciate

A Note on Labels

Many religious labels were created by outsiders, not practitioners themselves:

"Hinduism" — British colonial term. Practitioners use Sanatana Dharma or identify by tradition (Shaiva, Vaishnava)
"Buddhism" — Western term. Practitioners say Buddhadharma or identify by lineage
"Shinto" — Modern term to distinguish "native" Japanese practices from Buddhism

Labels shape understanding. Outsider categories can obscure internal diversity.

Critical awareness: many labels we use were created by outsiders—Western scholars, missionaries, colonial administrators—not practitioners themselves. "Hinduism": British colonial officials created an umbrella term for diverse practices in India. Many practitioners identify with Sanatana Dharma (eternal law/truth) or their specific tradition. "Buddhism": Western term. Practitioners would say Buddhadharma or identify by lineage (Theravada, Mahayana, Vajrayana). We'll use these labels pragmatically but note their limitations throughout the semester. Scholar: Jonathan Z. Smith argued "religion" itself is a scholarly construct. Classifications always reflect the perspectives of those doing the classifying.

What You DO vs. What You BELIEVE

Western education often emphasizes beliefs (doctrines, creeds). But for many traditions, what matters most is what you do.

Practice-Focused

Orthodox Judaism: Halakha (law/practice)
Confucianism: Li (ritual propriety)
Indigenous traditions: Right relationships through practice

Belief-Focused

Protestant Christianity: Personal faith, doctrine
Emphasis on creeds and confessions
"What do you believe?"

Critical distinction! Don't assume every tradition works like Protestant Christianity. Orthodox Judaism: An Orthodox Jew who observes Shabbat, keeps kosher, and follows rabbinic law is authentically Jewish even with doubts about God's existence. Meanwhile, someone who "believes in God" but doesn't practice might be seen as less authentically Jewish. Confucianism focuses on li (ritual propriety) and ethical relationships. The question isn't "Do you believe Confucius was divinely inspired?" but "Do you practice filial piety? Do you maintain proper relationships?" Many American students—even non-religious ones—have absorbed Protestant assumptions that "religion is about what you believe in your heart." This doesn't describe most traditions historically or globally. Scholar: Talal Asad argues the modern Western concept of religion as private belief is itself a product of Protestant Christianity and Enlightenment secularism.

Theology vs. Religious Studies

Theology

"Faith seeking understanding"

Operates from within a tradition
Asks: "What is true?"
Seeks to clarify or defend teachings

Example: A Christian theologian exploring the Trinity

Religious Studies

"Methodological neutrality"

Operates from outside
Asks: "What do people believe?"
Seeks to understand and describe

Example: A scholar analyzing how groups understand the Trinity

In this class, we do Religious Studies, not theology.

This distinction defines what kind of course this is. Theology is "faith seeking understanding" (St. Anselm). It operates from within a tradition, asking "What is true? How should we live according to our faith?" Religious studies operates from outside, using methodological neutrality. Scholars might be practicing believers personally, but in academic work they bracket truth/falsehood questions. Example comparison: - Theologian: "What is the true nature of the Trinity?" - Religious studies: "How do different Christian groups understand the Trinity differently? What historical factors shaped these differences?" This class won't change your beliefs or convert you. You can be religious, non-religious, anything. The key is temporarily adopting methodological neutrality—describing traditions on their own terms.

Theology & Religious Studies

Complete the video worksheet as you watch.

Video runs approximately 7-8 minutes. Hand out video worksheet before playing (online students: direct them to the module for the handout). Skip ending assessment -- students will take quiz on their laptops Key concepts covered in video: - Theology as "faith seeking understanding" (Anselm) - study from inside - Religious studies as objective study from outside - Intellectual genealogy: Age of Exploration, Protestant Reformation, Enlightenment - Multi-disciplinary methods: history, psychology, sociology, anthropology, biology After video: Review worksheet questions briefly, then transition to next topic.

Methodological Neutrality in Practice

In Religious Studies, we don't ask if beliefs are true or false. Instead:

1. Understand what beliefs and practices mean to practitioners

2. Describe religions in their own terms

3. Analyze how religions function in individuals' lives and societies

❌ Not theology (which operates from within a tradition)

❌ Not anti-religious polemics (which seek to attack religion)

✅ We're scholars, not evangelists or debunkers.

Making the approach concrete and practical. We're neither evangelists (promoting religion) nor debunkers (attacking religion). We're scholars trying to understand how religion works. "Describe before explain": Start by carefully observing what people actually do and believe, THEN move to theoretical analysis. When studying karma: Don't dismiss it as superstition or embrace it as truth. Ask: What does karma mean to practitioners? How does it shape ethical behavior? What comfort or motivation does it provide? Can we critique harmful ideas? Yes—but critique ideas while respecting people. Analyze power dynamics, contradictions, ethical concerns without dismissing entire traditions wholesale. Scholar: Clifford Geertz emphasized "thick description"—describing phenomena in rich detail, attending to context and meaning, before rushing to theoretical explanations.

What We Covered Today

✅ The "world religions" framework — useful but constructed (map ≠ territory)

✅ Worldview — the lens through which we see reality

✅ Preunderstanding — recognizing our assumptions

✅ Holy envy — appreciative, respectful approach

✅ Insider/outsider labels — categories are constructed

✅ Practice vs. belief — not all traditions emphasize the same things

✅ Academic study vs. theology — we describe, not prescribe

Next Class: Defining Religion

Building blocks: myth, ritual, sacred/ultimate, numinous
Classic definitions from major theorists
Why defining religion is so difficult

Summary slide. These aren't just abstract ideas—they're practical frameworks students will use every time they encounter a new tradition. Key principles to internalize: - The world religions framework is useful but constructed - Your worldview shapes what you see - Preunderstanding is unavoidable but can be examined - Holy envy means appreciating before critiquing - Insider/outsider labels matter - Practice and belief aren't the same thing - Academic study describes rather than prescribes Next class tackles: What IS religion? How do we define it? Students will discover that defining "religion" is far more complicated—and interesting—than they might expect.