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The various positions that Muslim scholars have adopted vis-à-vis Darwin’s theory of evolution since its inception in 1859 are here reviewed with an eye on the theological arguments that are embraced, whether explicitly or implicitly. A large spectrum of views and arguments are thus found, ranging from total rejection to total acceptance, including “human exceptionalism” (evolution is applicable to all organisms and animals but not to humans).
The two main theological arguments that are thus extracted from Muslim scholars’ discussions of evolution are: 1) Is God excluded by the evolutionary paradigm or does the term “Creator” acquire a new definition? 2) Does Adam still exist in the human evolution scenario, and how to include his Qur’anic story in the scientific scenario?
Additional, but less crucial issues are sometimes raised in Islamic discussions of evolution: a) Does the extinction of innumerable species during the history of life on earth conflict with the traditional view of God’s creation? b) Is theodicy (“the problem of evil”) exacerbated or explained by evolution? c) Are “species” well-defined and important biological entities in the Islamic worldview? d) Can the randomness that seems inherent in the evolutionary process be reconciled with a divine creation plan?
These questions are here reviewed through the writings and arguments of Muslim scholars, and general conclusions are drawn about why rejectionists find it impossible to address those issues in a manner that is consistent with their religious principles and methods, and why more progressive, less literalistic scholars are able to fold those issues within a less rigid conception of God and the world.
Michael H. Fisher
The history of the Mughal Empire (1526–1858) reveals much of the diversity among Muslims and the complexity of Islam as variously envisioned and as practiced in India. The empire’s ruling Timurid dynasty was patrilineally Sunni; many of its original core supporters were also Sunni immigrants or descendants of immigrants from Central Asia, especially Turks and Mongols. But Mughal emperors married women from families who were Shiʿites or who either converted to Islam in India or remained Hindus; similarly, the imperial army and administration also broadened its composition to include such families. Each individual emperor developed his own religious ideology, including Sunni, Sufistic, strongly influenced by Shiʿism, and eclectically drawing upon diverse Islamic and non-Islamic Indic traditions (i.e., Hindu devotional bhakti, Zoroastrianism, Jainism). Roughly a quarter of the Mughal dynasty’s subjects were Muslim, but these also followed an array of diverse Islamic ideologies and social and religious practices (many functioning much like “castes”). Conversely, many non-Muslim officials and subjects of the dynasty adapted its Persianate patterns of culture and belief. Over the 16th and 17th centuries, the Mughal dynasty conquered most of the Indian subcontinent (except the southern tip of the peninsula), but then its empire fragmented over the 18th and early 19th centuries. Evidence for the variety of Islamic expressions within the Mughal Empire comes from many types of sources. Imperial officials, accountants, and scribes compiled Persian-language records in detail, extent, and preservation that exceeded previous states in India. Emperors, courtiers, and authors whom they patronized created sophisticated works of history and literature that described events, rituals, and values, using Persian and also Sanskrit and regional Indian languages. Additionally, various types of material evidence have survived—including architecture, paintings, coins, weapons, and clothing—that display the dynasty’s religious expressions, values, and technologies. Muslim and Christian visitors from Central and Western Asia and Europe also wrote down their observations and assessments while traveling to the imperial court or through the Empire’s provinces. The relationships between Islamic beliefs and practices and the Mughal Empire that travelers, commentators, and historians noted and evaluated varied over time.
“Islamophobia” is a modern word for a prejudice that dates back to the Middle Ages and that permeates Western societies in the 21st century. It refers to the fear of and hostility toward Muslims and Islam, as well as the discriminatory, exclusionary, and violent practices arising from these attitudes that target Muslims and those perceived as Muslims. Islamophobia is best understood as a form of cultural racism that instigates animosity based on religious beliefs, cultural traditions, and ethnicity.
The historical roots of Islamophobia are found in the political rivalries between Islamic empires and European Christian kingdoms and empires dating back to the Middle Ages. During this period, both Christians and Muslims depicted one another in unflattering terms, conceiving of the other religion as inferior and a distortion of God’s true revelation.
By the 19th century, European empires gained the upper hand in this rivalry and imposed some form of colonial rule across vast swaths of the Muslim-majority world. To justify imperial expansion, Europeans developed Orientalist narratives that frequently cast Islam as a backward, uncivilized, and barbaric religion, at odds with European civilization. This narrative found new life as a “clash of civilizations” framework was deployed after the Cold War and particularly after the 9/11 attacks to explain both the rise in Islamist terrorism and to justify ongoing Western military intervention in Muslim-majority regions under the guise of the War on Terror.
Islamophobia is exacerbated by the fact that Muslims often lack the power to control the narrative of Islam in the modern West. What most non-Muslims “know” about Islam often comes from one of two sources: the mass media, which frames Muslims primarily through the lens of terrorism and violence; and a professional Islamophobia network, a cadre of right-wing bloggers, activists, authors, and politicians who make a living demonizing and dehumanizing Muslims.
Decades if not centuries of Islamophobia have had a devastating impact on the lives and livelihoods of Muslims living in the West. Since 9/11, Muslims have been subject to intrusive government surveillance and profiling programs, detentions and deportations, registration systems, hate crimes, and infringements on freedom of religion in the form of antisharia laws, hijab and full-face veil bans, and localized and political resistance to the building of mosques and minarets.
Buddhism has been a missionary religion from its beginning. Japan was among the countries where this “foreign” religion arrived and was assimilated, adapted, and reshaped into new forms specifically connected to the new geographical and cultural environment. Buddhism traveled long distances from India through China and Korea, bringing with it flows of people, ideas, technologies, material cultures, and economies. More than ten centuries after its arrival in Japan, the first phase of propagation of Japanese Buddhism started and was linked to the history of Japanese migrants to Hawaii, North America, and Brazil since the 19th century. This was a history of diaspora, a term that implies not only the physical—and often traumatic—dispersion of people who left their homes for unknown places, but also a reconfiguration of their identities through the adaptation to these new places and their cultures.
The main role of Buddhist priests sent from Japan was to assist and provide comfort to the newly formed communities of migrant laborers, who very often experienced racial discrimination and lived under harsh conditions. Temples became important loci of Japanese community life, as well as centers for the preservation of Japanese culture. Diasporic communities felt the urge to keep a bond with the homeland and a reconnection with some past traditions, while, at the same time, striving toward integration in the new society.
Japanese Buddhist denominations in diasporic communities had therefore to accommodate different needs and adjust their teachings and practices to better suit their host cultures. Some of them underwent substantial changes, while others placed more emphasis on some practices instead of others. Moreover, Japanese Buddhist schools had to find a way to balance between their traditional role in Japan, which was—and still is—closely related to funerary rituals and memorials, and the new stimuli and requests coming from the new generations of Japanese migrants (nisei and sansei) and the non-Japanese spiritual seekers, the latter mostly interested in meditative practices and not in funeral Buddhism. In short, what needed to be done was to overcome a status of “ethnic” religion without, however, losing its own identity.
Paul S. Atkins
This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Religion. Please check back later for the full article.
Suicide in Japan has a relationship with various belief systems, including secular belief systems, such as Bushidō (‘the way of the warrior’) and emperor worship, as well as religious systems, such as Shintō, Buddhism, Confucianism, and Christianity, from the earliest times to the early twenty-first century.
Cultural and religious environments in Japan have tended to take a neutral or even positive attitude toward suicide to some extent, similar to that seen elsewhere, for example, in ancient Rome, but in contrast to the stigma attached to suicide by the Abrahamic religions.
Iconized Japanese practices of suicide, including seppuku/harakiri (ritualized self-disembowelment), junshi (suicide for the purposes of following one’s lord in death), shinjū (double suicide or murder–suicide by lovers), and the kamikaze of World War II (lit. “divine winds,” usually referred to as tokkōtai “special attack units” in Japanese) show the links between suicide in Japan and the construction of Japanese identity and are further expanded upon in literary and dramatic texts, in addition to religious and philosophical treatises and historical records. Suicide in Japan also intersects and overlaps with other forms of violence, such as warfare, capital punishment, and murder.
In addition to causes and motives, of interest are preferred or unusual methods of suicide in Japan, their distinctive aspects in comparison with other cultures, and the symbolic and ritual elements of Japanese suicide.
A jātaka story narrates an episode in a past life of the Buddha. Such tales are found in a variety of Buddhist texts, the largest and best known of which is the Jātakatthavaṇṇanā, a collection of almost 550 stories in the Pāli language preserved by the Theravāda school. Jātaka stories emphasize the Buddha’s great abilities as visionary and storyteller, and illustrate moral lessons, the workings of karma, or the perfections required for the attainment of buddhahood. A focus of a large number of stories is the ideal of generosity, which, for an aspiring buddha, includes being prepared to give away one’s own children, or the flesh and blood from one’s own body. In addition to their widespread presence in texts, jātaka stories have been depicted at Buddhist stūpa and temple sites since before the beginning of the Common Era, and continue to be a popular form of Buddhist visual art to this day. They also play an important role in the cultural life of some Buddhist countries, inspiring literature, theater, opera, and other art forms. Their place in the Buddha’s sacred biography gives them a special symbolic value, which is behind some uses of the stories in art and ritual. The Vessantara-jātaka, understood in Theravāda tradition as narrating the Buddha’s penultimate human birth and his acquisition of the perfection of generosity, takes on a particularly important role in artistic, ritual, and festive contexts. In addition, there is evidence to suggest that the jātaka genre as a whole had an important role in the formation and communication of ideas about buddhahood, karma and merit, and the place of the Buddha in relation to other buddhas and bodhisattvas.
Buddhist reincarnations, stemming from the Tibetan term rJe btsun dam pa (“Holy Precious Master”) in the 17th century after fourteen previous rebirths in India and Tibet, appeared in Khalkha Mongolia. Their significance results from both religious and political activity. They became central to Khalkha Mongolian identity.
The First Khalkha Jebtsundampa (1635–1723)—in Tibetan Blo bzang bstan pa’i rgyal mtshan, in Mongolian Zanabazar and referred to as Ȯndür Gegen (“High Serenity”)—was the son of the Khalkha Tüśiyetü Khan Ġombodorji. As a child he was recognized as the reincarnation of Tāranātha Künga nyingpo (Kun dga’ snying po; 1575–1634), the great master of the Tibetan Jonangpa school. However, he was educated by the Gélukpa teachers, also in Tibet, and treated by this school as the reincarnation of yet another master, Jamyang chöjé (’Jam dbyangs chos rje; 1379–1449), an important Gélukpa teacher. His recognition was confirmed by the Fifth Dalai Lama and the Fourth Panchen Lama. Political plans of influential Tibetan clergy probably shaped this unusual situation. The position of the khan’s son, economic support given by his father, knowledge of Tibetan Buddhism, and his own charisma led Zanabazar to play a decisive role in disseminating Gélukpa Buddhist traditions in Khalkha Mongolia. He was also a gifted artist who cast in bronze superb religious sculptures. Due to political conflicts between Western and Eastern Mongols, the Khalkha lands were attacked by the Oirat Ġaldan Bośuġtu (1644–1697), and the Jebtsundamba fled to Southern (Inner) Mongolia. Khalkha Mongols and the Jebtsundamba allied with the Manchu Emperor Kangxi (r. 1662–1720). Upon Ġaldan Bośuġtu’s defeat and the Jebtsundamba’s return to his homeland, he was regarded as the main religious and political figure of the Khalkha Mongols. After the death of the second Jebtsundamba, who was engaged in anti-Manchu activity, in order to prevent merging of religion and secular power of the Mongols, Manchu authorities forbade searching for the Jebtsundamba incarnations in Mongolia. All subsequent seven incarnations were recognized among the Tibetans.
The importance of the Jebtsundampa incarnations as religious and political leaders of Khalkha Mongolia (otherwise called Northern Mongolia or Outer Mongolia) resulted in elevating the Eighth Jebtsundampa or Boġda Gegen (1871–1924) to the position of a hierocratic monarch, Boġda Khaġan, similarly to the Tibetan Dalai Lamas, when Mongolia gained independence in 1911. His rule was interrupted by the Chinese in 1919 and again in 1921 by the communists. After his death the communist authorities forbade searching for the next incarnation. Nevertheless, the Ninth Jebtsundamba (1933–2013) was found in Tibet and raised in a monastery. In 1959 he fled to India where he lived as a lay Tibetan refugee. With democratization in Mongolia his recognition as Jebtsundamba was reconfirmed by the Dalai Lama in 1991 with a task of preserving the religious legacy of the Jebtsundambas and the Jonangpa tradition. In 2011 he was enthroned as the head of Mongolian Buddhists. After his passing the process of searching for the tenth incarnation has begun.
Luther’s theology is strongly Christocentric, but Christology is rarely the central focus of his writings. In some of his most considered summaries of his own faith, he presents Chalcedonian Christology alongside the church’s teaching on the Trinity as the uncontroversial foundation of the Catholic faith, which he shared with his opponents. At the same time, it is evident that Luther’s most celebrated theological innovations, including his teaching on justification by faith, his theology of the cross, his soteriology, and in particular his doctrine of the Eucharist, had considerable Christological implications that sometimes seem at variance with received orthodoxy.
Luther’s Christology must therefore be largely reconstructed from these various strands in his thought. The result is a distinctive albeit not systematic Christology that is focused on the paradoxical unity of divine and human in Christ. In this, Luther often appears close to the teaching of the Alexandrian fathers, but with a much fuller emphasis on the concrete humanity of the savior. His historical debt to late scholasticism is most evident in his few, albeit consequential, attempts to enter into the field of technical Christological doctrine, especially his affirmation in his controversy with Zwingli of the ubiquity of Christ’s human nature after the ascension.
Jewish liturgy is a complex phenomenon, manifesting change over time and place as well as some significant diversity today. Today’s prayers emerged from the rituals of the rabbis of the early centuries of the Common Era, compensating for the loss of the Jewish ritual center, the Jerusalem Temple, destroyed by the Romans in 70
The received rabbinic worship is highly structured and scripted. There are three services every day, with a fourth on festive days. The key structural elements combined in these services are the recitation of shema῾ and its blessings, the multi-blessing ῾amidah, and the reading of Torah. To these, other elements have aggregated, like introductory prayers, Psalms, and supplicatory prayers. Meals also require short blessings before eating and a longer grace afterwards. The Passover seder extends this meal ritual with narrative, Psalms, and songs. Variation among medieval regional rites and their modern heirs manifests itself within this structure not only in small differences of wording, but also in more significant dissimilarities in modes of performance. In modernity, liberal movements abbreviated, translated, and otherwise rewrote many prayers.
The messages of Jewish liturgy are embedded within this structure as well as in the themes of the liturgical year, expressed primarily through scripture readings. The annual Torah cycle tells the Jewish story from creation up to the Israelites’ entry into their land. The primary festival cycle and the blessings surrounding the shema῾ highlight the key elements of this narrative: God’s work of creation, redemption, and revelation. Permeating the liturgy, though, is the expectation of future messianic redemption.
In both popular and scholarly literature, jihad is primarily assumed to be a monovalent concept referring to “military/armed combat,” and martyrdom (shahada) is inevitably understood to be of the military kind. This assumption facilitates the discussion of jihad and martyrdom as terms with fixed, universal meanings divorced from the varying sociopolitical contexts in which they have been deployed through time. Such a monovalent understanding of these two concepts emerges primarily through consultation of the juridical literature and official histories that were produced after the 2nd century
In contradistinction to this approach, a more holistic and historical approach to the term jihad can be undertaken by focusing on the changing significations of jihad from the earliest formative period of Islam to the contemporary period, against the backdrop of specific social and political circumstances which have mediated the meanings of this critical term. This larger objective entails canvassing a more varied genre of texts to recreate a more multifaceted understanding of jihad and martyrdom as dynamic discursive terms through time. Such sources include Qurʾan exegetical works (tafsir), early and late works of hadith which purport to contain the sayings of the prophet Muhammad, the excellences of jihad (fadaʾil al-jihad) and the excellences of patience (fadaʾil al-sabr) literatures, which are often not consulted on this topic. Furthermore, the comparison of early and late sources and texts from these genres allows one to chart both the constancies and changes in the spectrum of meanings and repertoire of activities included under the terms jihad and shahada. This recovery of a broader semantic landscape undermines exclusively martial conceptualizations of both these terms and has important implications for the contemporary period.
The impact of Johannes von Staupitz (c. 1468–1524) on Martin Luther can hardly be overestimated. Staupitz was elected vicar general of the reformed Augustinian Order in 1503. Between 1504 and 1506 he had the order’s constitutions printed for the first time, which was about the time when Luther became an Augustinian. It is uncertain whether Luther frequently went to Staupitz for confession. However, Luther clearly was a “Staupitzian,” and as such Staupitz sent him from Wittenberg to Rome as the travel companion of the chief negotiator. Upon Luther’s return, he became Staupitz’s successor as professor of biblical theology in Wittenberg. In his preaching Staupitz was celebrated as the “tongue of the Apostle Paul” and the “herald of the gospel,” one who stood up for the evangelical truth. Criticism of indulgences had begun long before Luther’s Ninety-Five Theses or Propositions of 1517. Staupitz and his disciple Luther, in cooperation with their confrère Wenceslaus Linck, spoke up publicly against the indulgences. They composed a text called Treatise on Indulgences, which Luther “edited.” Luther sent his mother a copy of the first edition of Staupitz’s On the Love of God in 1518. As a true Staupitzian Luther gave his endorsement to subsequent editions of that book, which is essentially a book about “grace alone” and “Christ alone” for salvation. In this book Christ’s suffering is “for us,” and God is made sweet and pleasant to us by grace. Staupitz was a Christocentric theologian in following 1 Corinthians 1:23, “We preach nothing else than Christ crucified.” Luther with his “theology of the cross” remained a faithful discipulus of Staupitz. Luther was grateful to Staupitz that the issue of penance had been solved for him, because now penance appeared “sweet” to him and Christ was his “most sweet Savior.” Staupitz and Linck stood by Luther at Augsburg during the encounter with Cardinal Cajetan in 1518. A later letter in which Luther tells about a bad dream in which he felt deserted by his superior does not necessarily demonstrate any change in Staupitz’s attitude toward him. Their friendship and correspondence continued. Staupitz was fully aware of Luther’s admiration for him, which Staupitz cited in his last letter (of April 1, 1524) to Luther, a letter showing that they remained on good terms despite a difference of opinion on monastic vows. Toward the end of his life Luther, in a letter to Elector John Frederick of March 27, 1545, summed up his indebtedness: “Doctor Staupitz is first of all my father in this doctrine and gave birth to me in Christ.”
Until the late 20th century, it was widely assumed that visual art could be of only negligible significance to a Jewish tradition that had been principally mediated through written texts. However, by the closing decades of the 20th century, Jewish cultural historians had demonstrated that, while Jewish worship and study is indubitably logocentric, the Second Commandment’s prohibition of the making and worshipping of graven images has not entailed a blanket ban on visual art. Jews have not been uniformly indifferent or hostile to visual art, a category that includes the architectural design and decoration of synagogues; funerary monuments; illuminated manuscripts; embroidery; liturgical seats, pulpits, and the other fittings and ornaments of religious Jewish life at home and at worship; as well as, since the 19th century, drawing, painting and sculpture. Most interpreters now read the biblical texts as prohibiting only the making and worshipping of images of the divine. The Bible forbids idolatry, but is aware that not all images are idolatrous. By around the 3rd century of the Common Era, rabbinical rulings recognized that the danger of Jews becoming idolaters, as they might have done under formerly pagan dispensations, had passed. In short, although in a number of Jewish historical periods and geographical regions there have been good reasons to be reluctant to accommodate visual art within the tradition, there is also ample evidence of visual art in settings that span the entire geography and history of Judaism. Jewish avoidance or neglect of visual art has usually been more historically contingent than theologically necessary. The religious culture of Jews resident in Islamic lands, for example, tended to conform to their hosts’ prevailing, though not historically or geographically comprehensive, tendency to aniconism.
On grounds such as these, it has been argued that the notion of Judaism as an aniconic tradition is a modern one. Kant’s appreciation of the Second Commandment as one of Judaism’s few redeeming features, proscribing any crude urge to see that which exceeds the bounds of sensibility, encouraged western European Jews to advert to Judaism’s lack of art a sign of its pre-eminence as the first enlightened religion. The 19th and early 20th-century claim that Jewish tradition is aural and literary, but not visual, seems to have owed more to the modern German scientific study of Judaism’s use of the Second Commandment to highlight affinities between Jewish and Christian monotheism and to Jews’ desire to integrate into Protestant culture, than to restrictions within their own legal and cultural inheritance.
Perceived violations of the Second Commandment no longer provoke much of a reaction in any but the most conservative Jewish communities. And even among the Haredim, artists have begun to paint semi-abstract pictures that are not considered a deviation from halakhic norms. Yet, while many Jews still regard abstraction as a more permissible form of Jewish visual art than others, it is evident that the art tradition that developed after Jewish civil emancipation in Western Europe has actually been predominantly figurative. A number of scholars have therefore proposed that the Second Commandment has not so much prevented figurative visual art as promoted a distinctive set of styles and techniques, especially those that allow Jewish artists to make images that fulfill their quintessentially Jewish obligation to criticize idolatrous images. Jewish art, it has been argued, exists because of the Second Commandment, not in spite of it.
This essay does not cover Jewish approaches and contributions to film and architecture. It examines both the history and theorization of Jewish visual art and Jewish religious approaches to visual art. The essay uses the findings of this two-pronged enquiry to suggest that Jewish visual art, which is more than art by artists who happen to be Jews, is properly counter-idolatrous art, art that is far from hindered by the Second Commandment but is actively produced by it. Jewish art does more than build cultural, political, and national Jewish identities; it does more than the commemorative work of visually constructing Jewish memory. Visual art made by Jews becomes Jewish when it serves a constructive theological, prophetic purpose and when it uses idoloclastic techniques to produce images that both cancel and restore the glory of the human. This claim counters the prevailing view that there can be no unified or normative theory of Jewish art.
K. Healan Gaston
The terms “Judeo-Christian” and “Abrahamic” are collective religious descriptors that identify points of theological, historical, and ethical commonality between the world’s largest monotheistic religious traditions. “Judeo-Christian” refers to the ground shared by Judaism and Christianity; “Abrahamic” designates elements common to Judaism, Christianity, and Islam. These terms have most often appeared in three contexts. First, scholars of religion have used them for technical, descriptive purposes, to denote the aforementioned religious traditions and the commitments they share. Second, interfaith advocates have employed the terms to identify the particular ecumenical task of cultivating harmonious relations between these three traditions. Finally, in wider public discourses, they have served as descriptors of the religious character of American culture, democracy, and/or national identity. Over time, the terms “Judeo-Christian” and “Abrahamic” have each become important ways of talking about the contributions of the world’s largest monotheistic religions to politics and culture in the United States.
However, in American public discourse, “Judeo-Christian” formulations have thus far demonstrated greater reach than “Abrahamic” ones. Between roughly World War II and the mid-1970s, when the United States rose to superpower status and assumed the helm of the Western civilizational project, the idea of America as, in various senses, a Judeo-Christian nation became commonplace. But unlike “Judeo-Christian,” which maps onto a discrete geographical region and a long-standing cultural project, “Abrahamic” tends to be used more narrowly to indicate a set of historically meaningful but geographically diffuse relationships that have become the subject of scholarly and ecumenical concern. Moreover, “Judeo-Christian” emerged in the wake of a massive influx of Jewish and Catholic immigrants between 1880 and 1920 that reshaped the American religious landscape. “Abrahamic” has likewise become more widespread since the immigration reforms of the mid-1960s, which began to bring greater numbers of Muslim immigrants to America’s shores. But the growing embrace of multiculturalism has largely militated against the widespread use of “Abrahamic” as a descriptor of American identity. Proponents and opponents of these terms have vigorously debated their strengths and weaknesses, their uses and abuses. Yet, despite the controversies over their meaning and relevance, “Judeo-Christian” and “Abrahamic” remain important ways of describing aspects of the American landscape in a multireligious age.
Risto Saarinen and Derek R. Nelson
The law both is and functions in Martin Luther’s theology. To the extent that it simply is, the law is wholly good, just, and pure. It reveals God’s benevolent providence for creation by instantiating structures of human relationships, natural processes, and social arrangements within which human life and all of creation can flourish. Luther regards the essential character of the law in a way reminiscent of the haggadah tradition of Rabbinic Judaism, where the law is a narrative which reveals features of the lawgiver. Under the conditions of sin, however, the law can be experienced as wrath by humans who cannot fulfill what it requires, and who suffer as a result of their own transgression of the Word of God or as a result of the transgressions of others. It functions thus as a curb against wickedness and as a means of exposing sin to be sin. Its continued presence in the life of the believer is necessary, as Luther clarified in his various debates with Johann Agricola and the so-called “Antinomians.” When the law is understood only in its antinomy with the gospel, the life-affirming elements of the law are occluded, even as the gospel’s life-redeeming elements are thereby rendered clear.
While numerous fine distinctions can be found in Luther’s theology of the law, it maintains a basic unity-in-diversity. God wills singly in dealing with human beings as his creatures. Therefore “civil law,” the Decalogue, and other manifestations of the law are facets of the one will of God for the flourishing of creation. Recent Pauline scholarship has criticized Luther for eisegesis on Paul’s view of the law; Luther needed to see his contemporary Roman partisans as Paul’s legalistic Jewish opponents, they say, and so he read Romans as a critique of 16th-century “works righteousness.” This view ignores the fact that Luther (and Augustine) viewed the post-conversion Paul as “continent” in doing the works of the law, neither weak-willed nor perfectly virtuous.
Law is necessary for doctrine, but it is also important for the “Christian life” because it helps the believer to understand the reciprocity that underlies interpersonal relationships, seen especially in the “golden rule” that functions as the epitome of the Christian life. The radical receptivity (i.e., passivity) that characterizes the life of faith in believers enables the experience of God’s will, understood as law or command, in a constructive and beneficial way. While Christian life should employ a “faith approach” rather than a “law approach,” genuine faith in God does, in fact, reveal the true meaning of the law. This might be called the “second use of the gospel” in that God’s command (Gebot), viewed in light of the gospel, becomes a source of guidance for the Christian life, the ten commandments, the double love command, and the Sermon on the Mount chief among them.
Derek H. Davis
The United States Supreme Court’s religion jurisprudence is typically analyzed based on whether a court’s decision emerges from an Establishment Clause analysis or a Free Exercise Clause analysis. While this method is useful, a more in-depth analysis can be undertaken by identifying various philosophical themes that describe the court’s varied approaches to deciding religion cases. The cases can be analyzed under at least four separate but interrelated themes: separation of church and state, cooperation between sacred and secular activities in religion-based contexts, equal treatment among religions, and the integration of religion and politics. This article examines the High Court’s often controversial decisions affecting religion through the lenses of these four themes.
The term “separation of church and state” is frequently used to describe the American relationship between law and religion, but this term is far too simplistic a description of how church and state interact in the American system; the ways in which the system sometimes embraces separation but sometimes does not, are analyzed and explained.
Consistent with the misconception that the Supreme Court always seeks to “separate” church and state, court analysts will sometimes describe the court’s strategy as giving “no aid” to religion. This also is a simplistic analysis, since it can clearly be shown that the court does not seek to “wall” off religion from government aid in all cases. Rather, the court tends to sanction state support of “secular” activities that arise in religion contexts while denying state aid to the “sacred” components of religious activity. “Equality” is a hallmark of American democracy. While the Founders did not earmark equality as a goal of the religion clauses, the concept has nevertheless emerged as a byproduct of deeper goals, namely sanctioning religious pluralism and providing equal access to government office. If separation of church and state were really the centerpiece of how religion and state activity interact in the United States, the Supreme Court would not sanction the involvement of religion in public debate and discourse, nor would it permit political candidates and officeholders to freely talk about religion in their personal lives and its role in American political life. But the court carefully crafts a jurisprudence that rarely intrudes on this kind of activity. In sum, looking at Supreme Court religion cases through a number of philosophical lenses is a fruitful guide to understanding court decisions that are otherwise often highly complex and confusing.
Matthew S. Hedstrom
Liberalism describes an interrelated set of political and religious frameworks that grew out of the Enlightenment and the English, American, and French revolutions, though the term itself dates only from the early 19th century. Liberalism values individual rights and freedoms, secular rule of law, and reasoned public discourse, and has become the dominant political and economic philosophy of the Western democracies. Critics argue that there are oppressions entailed in this dominance, especially for women and racial, religious, and sexual minorities—members of groups that stand outside liberalism’s implicit, normative subjectivity—while proponents contend that liberal individualism has provided the conceptual framework for civil and human rights movements.
Liberalism has shaped religion in the West in two interrelated senses. As a political philosophy, liberalism considers religion to be a matter of personal conscience and free association, and advocates broad (if always imperfectly applied) religious freedoms. The religion clauses of the First Amendment to the United States Constitution represent the quintessential legal forms of liberalism regarding religion. Liberalism has also greatly shaped religious thought and practice, especially among European and North American Protestants. Religious liberals have sought to apply reason, modern scientific and scholarly advances, and notions of minority rights and freedom of conscience to theology and ethics. Religious liberalism has shaped mainline Protestantism and related religious movements such as Unitarianism and Quakerism most especially, but also laid the groundwork for the growth of post-Protestant and post-Christian forms of spirituality. Given the historic dominance of Protestantism in the United States, Protestant liberalism has determined the nature of American secularism and thereby required theological and political adaptation from religious minorities, most notably Roman Catholics and Jews.
Craig L. Nessan
Liberation theologies employ action-reflection (praxis-oriented) methodologies in response to particular forms of oppression, normally consisting of five elements: 1) identification with particular forms of oppression and suffering, 2) prophetic critique of that condition, 3) social analysis of the causes of oppression and suffering, 4) biblical and theological engagement to address that suffering and overcome that oppression, and 5) advocacy of structural change toward a greater approximation of justice. Liberation theologies engage in intentional reflection upon particular experiences in which these five elements interact dynamically according to the forms of suffering and oppression specific to particular populations, historical experiences, and contexts.
Liberation theologies are contextual theologies, emerging in specific locations and times, and are formulated to address specific forms of suffering and oppression by employing methods of social analysis, which draw upon the sciences (especially the social sciences), and biblical-theological reflection, which draws upon Scripture, religious history, and doctrine. Because these theologies deal with the suffering and oppression of particular endangered groups, central to their concerns are the definition of the human; analysis of sin, especially structural sin that diminishes the worth and status of those in each particular group; and drawing upon theological resources to advocate justice for each oppressed group, including creation itself. Liberation theologies have been subject to affirmation and criticism in the theological literature since their emergence in the 1960s.
Major forms of liberation theology include Latin American liberation theology, black liberation theologies, feminist theologies, womanist theologies, Latina/o and mujerista theologies, Native American liberation theologies, LGBTQ+ liberation theologies, and ecojustice theologies. Liberation theologies in America frequently engage in solidarity with liberation theologies in other global contexts. Antecedents of liberation theologies include the abolitionist, social gospel, and women’s suffrage movements, among others.
Liturgical theology studies the meaning of Christian worship. Although it is a relatively recent approach, it is solidly anchored in the Christian tradition. Its present shape, fame, and impact would not be what they are and its major representatives would not be able to do what they are doing without the lasting influence of the Liturgical Movement and some inspiring figures that helped shape its theological profile. Their ideas and writings were widely received beyond linguistic and denominational borders and continue to be influential in the early 21st century. More concretely, the key to comprehending what liturgical theologians do lies in their appeal to and usage of the liturgy, broadly understood as the Church’s ritual, prayer, and worship practices. Therefore, liturgical theology is not so much a subdiscipline corresponding with a specific object of research and requiring a set of specialized methods, but rather a way of theologizing pertaining to the entire scope and content of the Christian faith and religion. Liturgical theologians interpret the liturgy as the normative horizon for any theoretical theological reflection and take the liturgy not as the only but definitely as the primary source for theology. This operational principle is reflected in the age-old adage lex orandi, lex credendi, which in its earliest formulation implies that the “law of faith,” or belief content, is determined, or shaped, by the “law of prayer,” or liturgical praxis. Because liturgical theology is still a field in full development, it faces a lot of challenges for the future—both within the Church and in the academy—but at the same time entails a promising ecumenical potential.
Joanne M. Pierce
Any history of Christian liturgy must address the origins and development of the various material elements that are used during these celebrations. These have their own specific history, just as does the architectural and artistic context of the liturgy. Many of the specialized garments, or vestments, worn by ministers during liturgical services in several contemporary Christian churches originated in elements of ordinary or honorific dress used in the ancient Roman Empire. Over the course of several centuries, the style and type of vestments used in Western Christianity diverged from those used in Eastern Christianity, until today the differences are more striking than the similarities, even in shared individual elements like the stole and the chasuble. In addition, different kinds of vestments are used by different ministers (for example, the deacon, priest, or bishop) and in different kinds of sacramental and liturgical ceremonies. What a minister might wear at one service, for example evening prayer or the administration of baptism, might not be the same as those expected for the celebration of the Eucharist (the Mass, the holy communion, or the divine liturgy). The same is true for the essential vessels used during the celebration of the Eucharist: the chalice to hold the wine, and the paten, or plate, on which rests the bread to be blessed. Both of these have developed in distinctive styles in both West and East over time. The same is true of many of the other vessels and implements needed for the Eucharist and those used in other liturgical services. Examples include containers designed to hold water, oil, or incense as well as the number and style of altar cloths, veils, and candles utilized at different times and places.
Bissera V. Pentcheva
Hagia Sophia, the former Orthodox Christian cathedral of Constantinople, is the single most important monument that survives from Byzantium. Its daring architecture of cascading dome and semi-domes reflects a unique vision of beauty and power introduced by the emperor Justinian (527–565). Equally impressive is the interior decoration of gold mosaics and marble. Yet, it is the liturgy with its large congregation, officiating clergy, and numerous choirs that brought about the effect of being transported to a place in between heaven and earth. Within its walls, a rich multisensory experience was created through the integration of architecture, music, acoustics, and liturgy. The material fabric of the building and its acoustics together with the liturgy performed by Hagia Sophia’s officiating clergy and the chants sung by the choirs formed the character of the cathedral rite. The architectural form and ritual performed in this space harmonized with the Byzantine philosophical and mystagogical explanations and enabled the religious experience of nearness to the divine.