Teaching and
Courses / Home Page / Syllabus
(T122-002; MWF;
9:30-10:20 am; Bobet 219)
Professor
Earl Richard (ext 3058) -- Spring 2006
Hours: MWF:
10:30-11:30; 2:30-3:30 & TTh:
by appointment
e-mail:richard@loyno.edu
Observations:
2. Eastern Religions
3. Western Religions
4. Study of Religion
1. Introduction
Anthropological & Historical Observations
Human beings are, according to Aristotle, "rational animals" or in more scientific terms "homo sapiens" -- "the creature who thinks" (see Sacred Quest, p. 1). Note: ask your history and biology teachers about the fascinating study of the development of "hominids."
The human being is also a religious being--a fact that is borne out by anthropological and historical analysis. From the start hominids manifested premonitions of mystery and immortality by their concern for the dead and their journey to the nether world (graves, goods, cave paintings). These premonitions developed in later stages (hunting and agriculture) as concern for the spirit world (of which the human is part) and for the cyclical nature of life as birth, death, and rebirth.
Besides, the human being, in truly religious fashion, is regularly brought face to face with ultimate concerns and yet is constantly confronted by human limitations--religion seeks to address these in manifold ways.
Additionally, a review of the world's past and present civilizations will show that religion forms a major component of all of these, whether the civilizations of the Fertile Crescent (from the Indus Valley to Mesopotamia to the Nile River), those of the Classical world (the Aegean, Greece, Rome), of ancient Persia, of the present world's great living traditions or of the vast assortment of tribal traditions, whether the native traditions of the Americas, of Africa, Australia, and Polynesia. All human civilizations, for better or for worse, have found a deep need to address their deep concerns and finitude (or limitations) through some religious thinking, activity, and practice.
It will be our goal to explore this religious phenomenon through the study of some of its major manifestations (five major, living traditions: Hinduism, Buddhism, Judaism, Christianity, and Islam) and from these to gain a better appreciation of the nature, focus, goals, and function of religion itself.
We begin in our next lecture to examine these major traditions by focusing on Hinduism (see Religious World, 61-125).
Introduction: "Nature of Religion"
"To study religion is a difficult yet necessary endeavor. Both the difficulty and the necessity are due to the same facts: the breadth and depth of the impact of religion on human culture" (Sacred Quest, 1). This owes to the fact that all phenomena can be seen from a religious perspective, on the one hand, and one is led to seek the deeper reality of these phenomena, on the other hand. This then is the domain of religion and our study of religion.
So
our course objective: study of human thought and activity from a
religious perspective
--> both breadth --> all inclusive
--> & depth --> involves deepest inclinations and
convictions.
Our phenomenological method (1) will consist of gathering data (study in detail of 5 major religious traditions: Hinduism, Buddhism, (East), as well as Judaism, Christianity, and Islam (West) --> much of the course will be devoted to a study of data from these 5 major religious traditions and then (2) will attempt to analyze the emerging patterns, functions, and generalizations about "religion" --> the last section of the course will be devoted to the study of "religion" and the patterns just mentioned.
An
important presupposition here is that our definition of religion
address
both its "theistic" (i.e.,. focus on "ultimate
concern"--whether "God," a divine power or reality or a domain beyond
the natural) and its functional character (its relation to human
existence, thinking, and action); and so it will address:
1) the notion of the Sacred
2) as it manifests itself in human experience,
3) produces powerful, long-lasting ways of thought and feeling,
4) and contributes to the ordering or understanding of existence
(note that each of these facets merits further attention and
thought--see
SQ
21-24).
Goals of the course: academic, open-minded study of the phenomenon called "religion." We will have as quest the analysis of this phenomenon to attain perspective and understanding of religion in academic, social/cultural, and personal terms. All areas of religious experience are subject to academic inquiry.
See Syllabus
The
goals of the Religious Studies Department (Fall 2005) are:
I.
Students should have a basic literacy in World Religions.
A. They should be able to identify key
religious terms, ideas, and institutions.
B. They
should be able to locate sacred sites and geographic movements in the history
of these religions.
C. They
should be able to generate a timeline of major religious events in World
Religions.
D. They
should be able to compare fundamental teachings and central doctrines in these
religions.
II. They should be able to read and interpret religious texts; and
they should be able to read and understand the writings
of major thinkers in the various religious traditions.
A. They should recognize important literary
genres, literary styles, and religious motifs.
B. They
should understand the principles of readings texts critically.
C. They
should be able to interpret the texts and writings of major religious figures.
D. They
should be able to compare intellectual positions of major thinkers and the
ideas expressed in their texts.
III. They should be able to trace the historical development of
beliefs and practices.
A. They should be able to trace the
development of concepts on the nature of God.
B. They should understand the formation
process for canons of sacred literature, both among World Religions and
Christianity.
C. They should be able to chart the
emergence and development of liturgies, rituals, and systems of religious
thought.
IV. They should have an understanding of Faith and Tradition in
religious faiths.
A. They should be able to cite components of
faith and tradition in the various religions.
B. They
should have critical insight into the systematic aspects of both faith and
tradition in the various religions.
C. They
should understand the internal complexities within various religious
traditions.
V. They should have an understanding of ethics, moral theology,
and concepts of justice.
A. They should have a basic knowledge of
Catholic social teaching.
B. They
should understand modes of ethical reasoning.
C. They
should be able to apply ethical principles to contemporary situations.