Stephen Prothero, Week 1

What fundamental human activity is religion compared to at the start of the text?

Storytelling—both as a primal human behavior and as the primary vehicle through which religion functions.

Why are religions described as “story systems” rather than belief systems?

Because while beliefs, rituals, and ethics vary, storytelling is the universal medium through which religious meaning, identity, and practice are conveyed and maintained.

How do religious stories function in human societies?

They orient individuals in time and space, link communities through shared memory, and frame identities, values, and cultural cohesion.

Why is it significant that even economic transactions (like using money) are framed as shared stories?

It illustrates how collective belief in narratives underpins societal functions, including religion, suggesting religion is an extension of broader human meaning-making.

How does the text critique calling Christianity a “belief system” while noting it uniquely emphasizes formal creeds?

It exposes the Protestant bias in defining religion by belief, contrasting it with other traditions where stories and practices are central.

What does the text imply about the relationship between religious stories and ethics or rituals?

Stories animate and inform ethical systems and rituals, creating a feedback loop where narratives shape practices, which then reinterpret the stories.

Why is the universality of storytelling emphasized in religious studies?

Because it democratizes religious understanding—stories are accessible to all, transcending literacy, culture, and social divisions.

What methodological warning does the text issue regarding “religious literacy”?

Memorizing facts is insufficient; religious literacy requires empathetic understanding, critical engagement, and comparative analysis.

What is “bracketing” (epoché) in religious studies, and why is it important?

It’s the method of suspending personal beliefs to understand religious phenomena from an insider's perspective, fostering empathetic yet analytical scholarship.

How does the text critique Huston Smith’s “religions at their best” approach?

It warns that focusing only on positive aspects ignores religion’s capacity for violence and oppression, necessitating a balance of empathy and critical scrutiny.

What is the danger of bad comparisons in religious studies

They can flatten diversity, impose biased frameworks (often Protestant), and perpetuate colonial or orientalist misrepresentations.

Why can’t scholars avoid comparison, despite its risks?

Because human cognition relies on metaphor and analogy to process new information; the challenge is to practice mindful, responsible comparison.

How does the text illustrate religion’s political and economic power?

By citing examples like Hindu nationalism in India, Christian political influence in the U.S., Islamic finance laws, and Mormon tithing practices.

What critique does the text offer of secularization theory?

It notes the persistence and influence of religion in modern societies, disproving the idea that modernization leads to religious decline.

Why does Madeleine Albright’s anecdote about lacking religion advisors matter?

It highlights the failure of policymakers to account for religious dynamics in global affairs, despite their profound influence.

What is essentialism, and how has it distorted the study of religion?

Essentialism is treating religions as static, unchanging entities, ignoring historical change and internal diversity, thus oversimplifying complex traditions.

How does the river metaphor contrast with the essentialist “container” metaphor?

The river symbolizes religions as dynamic, evolving processes shaped by socio-political forces, opposing the static, packaged view of religious traditions.