Scholars and commentators interested in digital culture and its significance for religion have struggled to distinguish what is truly new from what has come before, and continue to search for helpful ways to talk about change." Gelfgren, Stefan. Jeffrey Kripal argues that we need to make room for the paranormal in the study of religion, and that consciousness should be at the forefront of our study. One classic strategy since the 1990s has been to contrast an anecdotal snapshot of contemporary life against visions of the near future and the recent past. A Quick Overview 3 approaches to Religious Education in Australia LIFE EXPERIENCE Approach DOGMATIC Approach KERYGMATIC Approach - Rote Learning - Memorisation - Catechism - Little to no interpretation - Motivate students - Understanding key concepts - Relevance to students lives Hello, and welcome to this tutorial on historical approaches to the study of religion. The dialectic that emerges from this interaction of the concept of religion with specific, ongoing historical investigations may be taken as a distinctive feature of the discipline. The goal for many was to newly understand the relationship between faith and reason in this new context of modernity. People want an identity and may be clutching at something that can be a bit confrontational, for example, Muslims looking for an identity rooted in current conflicts in the Middle East, rather than reflecting on what is quite a long-standing presence in British society and culture.". And in this enlightened context, religion was now looked at through the lens of science and reason. Scholars of media and religion have tried to challenge this approach over the last decade by framing their observations within a more rigorous historical perspective. Religious events and phenomena in history were studied through the social and physical sciences, philology, or language-based text analysis, to verify the presence of religious ideas and verify their changes over time and consistency over time or not. Key World Religions Today. In the last session, we focused on the phenomenology of religion. The flight from conversation. The Religious Studies Project is a Scottish Charitable Incorporated Organization (SCIO) devoted to producing engaging and accessible resources for the contemporary study of religion. As the RSP continues to grow, we’re going to be returning more frequently to topics and themes which have already been touched upon in previous podcasts and features. Distinguishing each side of that messy divide is the prolific Kelly J. Baker, exploring how media portrayals of the hate group have influenced audiences and, in turn, fed back on its own members. He also emphasises the value of demographics, arguing that sophisticated analyses of census data reveal that people develop ‘an entirely new sense of self’ when they leave religion. And similarly, to observe the religious beliefs and practices and behaviors as they changed over time. More specifically, can we use historical approaches to understand why people are losing it? Identify the origins, objectives, and methods of the historical approach to the study of religion. Well, let's look at Christianity in Europe. So that's our tutorial on the historical approaches to religion. Recent examples include Jeremy Stolow’s keynote speech on the spirituality of the telegraph, delivered to the Digital Religion conference in Colorado earlier this year (see Stolow 2011), and Stefan Gelfgren’s work (2012) on the history of religious attitudes to media. And it was applied to many academic disciplines, applied to these disciplines with a new confidence and a new strength. So as I said earlier, the challenge was to make new sense of the world given a revamped science, the now questionable place of religion in people's lives, and the shifting political economic reality, and the interaction of all of these things. But for this tutorial, I want to emphasize the 18th and 19th centuries as being pivotal moments in the establishment of religious studies or historical studies of religion. For Campbell, contemporary religious uses of the internet must be interpreted in the context of the theology and values of particular communities, including how those communities have changed their approach to media over time. My own field of research is digital religion, an area with a particularly troubled relationship to history. Sociologists of digital religion are still not as interested in the connection between “when” and “why” as Callum Brown might like, but clear progress is being made to forge connections with historians. These scholars analyse the past to identify long-term trajectories in social or religious change and use that model to interpret the present. The immanent internet redux. So now let's do a quick recap and review to understand what was said. The views expressed in podcasts, features and responses are the views of the individual contributors, and do not necessarily reflect the views of The Religious Studies Project or our sponsors. And we noted that the questions of truth and falsity and the content-based issues that religion surrounds itself with were left for the historians to address. According to Brown, there is a “huge gap” in method, approach and interests between the two disciplines. *No strings attached. So translation of religious texts and materials, therefore, became an industry as well and was applied to this modern quest for understanding. So during the Enlightenment in Europe, and during and after the French Revolution of 1789, human reason was given special priority. And how did the historical approach begin? And the tools of science were, therefore, applied to religion as well because one could now study, observe, and report impartially, objectively, and without bias. Tim Hutchings: "My own field of research is digital religion, an area with a particularly troubled relationship to history. And the challenge for many thinkers during this emerging modernity was to make sense of this relationship between reason and faith, a new relationship. In Pauline Hope Cheong, Peter Fischer-Nielsen, Stefan Gelfgren and Charles Ess (eds.). It was being looked at and compared with other religions that were being encountered in the world, the Eastern Taoic religions primarily. The nature of this dialectical foundation of the history of religions may be clarified by contrasting it with several alternative approaches to religion. Hogan, Bernie and Barry Wellman. Sherry Turkle’s recent declaration that social media is facilitating a “flight from conversation” is a good example of this third type (2012). His current research focuses on the future of the Bible as a digital text. Many took on the task of using this science as a new method of detached observation of the world to explain it and to present new information, new material, to the world as knowledge. Scholars of media and religion have tried to challenge this approach over the last decade by framing their observations within a more rigorous historical perspective. Institutions have accepted or given pre-approval for credit transfer. And it was distinguished from the historical approach to religion in that it didn't attempt to answer the unanswerable. So studying religions as they have emerged flourished and changed throughout time has been a preoccupation for millennia, in early times, in times before Christ, in the Middle Ages, and in our modern times. Young people now use their phones a lot, she argues, and they previously spent time face-to-face, and this shift is very bad for everyone. 299 We hope you enjoy these different takes on this week’s central theme. ... and that we must therefore find a proper way to live with both religion and secularism. 37 In conversation with Christopher Cotter, Brown outlines rival traditions within the history of religion and demonstrates what each has contributed to our understanding of secularisation. Professor Callum Brown tells us why historical approaches have much to tell us about religious change. There is clear scope here for inter-disciplinary collaboration. * The American Council on Education's College Credit Recommendation Service (ACE Credit®) has evaluated and recommended college credit for 32 of Sophia’s online courses.