Test Bank Invitation to World Religions by Jeffrey Brodd

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Instructor’s Manual Introductory Comments Invitation to World Religions is designed to provide students with the resources they need to acquire a sound understanding of the essential featu... res of the major traditions. Students typically are drawn to the study of world religions out of a sense of curiosity, and they pursue their study with a healthy dose of wonder—circumstances that make for an exciting opportunity for an instructor. The textbook is also designed to fulfill this promise of sparking students’ curiosity and wonder, while at the same time emphasizing the need to apply sound academic approaches to the study of religions. IWR thus strives to strike a balance between objective presentation of material and attention to the subjective aspects of religion that make it such an alluring field of study. Along with describing the essential features of the world’s religions, the textbook explores how the traditions have answered some of the most fundamental human questions—Why are we here? What is the nature of the universe? How should we live? Religions are multidimensional, and so it is appropriate to present their essential features through an approach that clearly demarcates the main dimensions. The textbook sets forth three dimensional categories: teachings, way of life (practices and modes of experience), and historical development. This use of categories should prove helpful for student readers and for instructors, in part because it facilitates comparative consideration of the religions. IWR was written by a team of authors, each with expertise in particular areas but also with experience teaching survey courses in world religions. We therefore came to the writing of each chapter with a sense for the book as a whole, thinking comparatively about the religions. Students likely will benefit from taking something of a comparative approach, and so the textbook strives to facilitate this without forcing too much by way of “prerequisite” knowledge before reading any given chapter. A comparative approach is foundational to the study of world religions (as explained in Chapter 1, the entire field of religious studies originated as a comparative enterprise). Another vital feature of a sound academic approach is empathy: the capacity to see things from another’s perspective. The textbook strives to facilitate opportunities to practice empathy, in part by providing first-person accounts from adherents of each tradition. IWR also strives to show that religions are inextricably part of a wider cultural context that includes other interconnected phenomena—the arts, politics, economics, and so forth. This Instructor’s Manual is designed to help get the most—for student and instructor— out of teaching with IWR. All of the material is intended to correlate closely with the textbook, in order to supplement its introductory presentation without overextending or straying too far afield. Especially for instructors with relatively limited experience in teaching world religions, the Instructor’s Manual will provide a guide for preparations and for assessment of student learning. General Features of the Instructor’s Manual Each chapter of this instructor’s manual contains the following: • A brief summary of the textbook chapter, organized by the main sections • Chapter goals • Suggested readings, weblinks, and other media, including popular and documentary films • Weblinks to sacred texts with brief descriptions of their content • Definitions of key terms • A sample quiz consisting of 6 to 10 essay questions, 34 to 40 multiple-choice questions with answers, 24 to 30 true/false questions with answers, and 24 to 30 fill-in-the-blank questions with answers (half of the test questions are on this manual’s companion website)   Chapter 1 An Invitation to the Study of World Religions CHAPTER SUMMARY This chapter explores the nature of religion and how to study it from an academic perspective. The main objective is to prepare for the study that follows, but the relatively theoretical and methodological content of this introductory chapter is relevant and challenging in its own right. The chapter introduces the study of world religions by first attempting to define “religion,” and then explaining appropriate strategies for the academic exploration of religion. “Religion” and the Study of World Religions For more than a century, scholars from various academic disciplines have struggled to define the term “religion,” without ever having produced a single definition that pleases everyone. In spite of this, it is important when approaching the study of world religions to clarify to some extent the nature of the subject matter to be included in the study. The importance of agreeing from the outset on a definition of “religion” can be understood through an analogy that compares religions to houses. Embarking on our study without a shared definition of what, exactly, we are studying would be akin to setting off for foreign places to explore the nature of houses without first agreeing on what counts as a house. The attempt to define “religion”—indeed, the entire enterprise of religious studies—is a relatively recent phenomenon, beginning at the time of the European Enlightenment. An impulse toward categorically separating religion, coupled with European exploration of distant lands and their unfamiliar “religions,” launched efforts to define religion that have continued to the present day. Various well-known definitions have been set forth by notable theorists in several different fields, among them sociologist Émile Durkheim, psychologist William James, and theologian Paul Tillich. Promising (and more recent) definitions include those set forth by Melford Spiro, Clifford Geertz, Gerald James Larson, and Bruce Lincoln. Drawing on aspects of all of these helpful definitions, we posit the book’s own working definition: religion is a cultural system integrating teachings, practices, modes of experience, institutions, and artistic expressions that relates people to what they perceive to be transcendent. What Religions Do In analyzing various functions of religion, we concentrate especially on the fundamental questions to which religious traditions provide answers. Functionalist explanations of religion have tended to be limited in scope, and also “reductionist”—reducing religion to the status of being the effect of some other phenomenon or phenomena. Durkheim’s theory, for example, reduces religion to being the effect of societal forces. Sigmund Freud set forth a psychological explanation of religion, calling it the “universal obsessional neurosis of humanity,” thus reducing religion to being the effect of psychological malady. Political philosopher Karl Marx, like Freud an atheist, offered a similarly reductionist and antagonistic explanation, famously labeling religion “the opium of the people.” We can widen our vantage point on the functions of religion and produce a fairer and more accurate depiction by considering the variety of life’s challenges that these traditions help people to face and to overcome. To this end, we explore three prominent questions that recur in some form in nearly every religion: 1. What Is Ultimate Reality? 2. How Should We Live in This World? 3. What Is Our Ultimate Purpose? Theism in its various forms, atheism, and monism are among the concepts that address ultimate reality. Religions typically describe how ultimate reality is revealed to human beings. Cosmology—understanding of the nature of the world—relates to issues regarding ultimate reality, most clearly for those many religions that posit a creator god or that hold the world itself to be sacred. Religions also explain what it is to be a human being, and these explanations figure largely into ethical or moral considerations, and thus the question: How should we live in this world? Given what a religion says about the human condition, what ultimate purpose is the religious life intended to achieve? Is there a state of existence to which the religious person can hope to aspire that perfectly completes or even transcends the human condition? Issues involving the problem of mortality enter into these considerations. Basic Components of Religions Some scholarly approaches to the world’s religions feature specific categories of phenomena as the primary means of organizing information. This book organizes phenomena into three general categories: teachings, way of life, and historical development. Teachings include doctrines and myths. A religion’s way of life encompasses practices, often in the form of rituals, and modes of experience. Historical development normally incorporates a vast array of social, artistic, and other cultural phenomena. Religions in the Modern World A sound analysis of the world’s religions must pay heed to the rapid changes that characterize the modern world. Historical transformations, accelerated during the past several centuries by such diverse and powerful factors as colonialism, the scientific revolution, and economic globalization, have reshaped religious traditions. This book introduces four specific phenomena: modernization, urbanization, globalization and multiculturalism, and the encounter of religion and science. An Academic Approach to the Study of Religions Scholars approach the study of religion in a variety of ways, and although there is no such thing as the correct approach, it is helpful to keep some basic concepts in mind. One concept is the maintenance of a healthy balance between the perspective of an insider (one who practices a given religion) and the perspective of an outsider (one who studies the religion without practicing it). Another basic concept for the academic approach to religion is empathy, the capacity for seeing things from another’s perspective. A sound study of the world’s religions also features a comparative approach, and it is multidisciplinary, or polymethodic, drawing on a variety of scholarly fields of study, including history, anthropology, sociology, psychology, philosophy, and women’s studies. CHAPTER GOALS • To introduce the challenge of defining “religion,” with examples of notable attempts • To provide a working definition of religion for the book • To explore three basic questions that point to what religions do • To introduce three categories—teachings, way of life, and historical development—that provide the book with its primary organizational structure • To consider various features of religions in the modern world • To introduce the most important aspects of an academic approach to the study of religions SUGGESTED READINGS, WEBLINKS, AND MEDIA Readings Eliade, Mircea. The Sacred and the Profane: The Nature of Religion. Translated by Willard R. Trask. New York: Harper and Row, 1961. Livingston, James C. Anatomy of the Sacred: An Introduction to Religion. 6th ed. Upper Saddle River, NJ: Pearson Prentice Hall, 2009. Pals, Daniel. Eight Theories of Religion. 2nd ed. New York: Oxford University Press, 2006. Smart, Ninian. Worldviews: Crosscultural Explanations of Human Belief. 3rd ed. New York: Scribner’s, 1999. Smith, Jonathan Z. Imagining Religion: From Babylon to Jonestown. Chicago Studies in the History of Judaism. Chicago and London: Chicago University Press, 1982. Taylor, Mark C., ed. Critical Terms for Religious Studies. Chicago: University of Chicago Press, 1998. Weblinks www.aarweb.org (American Academy of Religion) www.beliefnet.com (Beliefnet) www.pluralism.org (The Pluralism Project at Harvard University) www.religion-online.org (Religion-Online) Film The Long Search 13: “Reflections on the Long Search: Loose Ends” (1978) DEFINITIONS OF KEY TERMS atheism The belief that there is no God or gods. cosmology Understanding of the nature of the world that typically explains its origin and how it is ordered. empathy The capacity for seeing things from another’s perspective, and an important methodological approach for studying religions. globalization The linking and intermixing of cultures. henotheism The belief that acknowledges a plurality of gods but elevates one of them to special status. modernization The general process through which societies transform economically, socially, and culturally to become more in keeping with the standards set by industrialized Europe. monism The belief that all reality is ultimately one. monotheism The belief in only one god. multiculturalism The coexistence of different peoples and their cultural ways in one time and place. mysterium tremendum and fascinans The contrasting feelings of awe-inspiring mystery and of overwhelming attraction that are said by Rudolf Otto to characterize the numinous experience. mystical experience A general category of religious experience characterized in various ways, for example, as the uniting with the divine through inward contemplation or as the dissolution of the sense of individual selfhood. myth A story or narrative, originally conveyed orally, that sets forth basic truths of a religious tradition; myths often involve events of primordial time that describe the origin of things. nontheistic Term denoting a religion that does not maintain belief in God or gods. numinous experience Rudolf Otto’s term for describing an encounter with “the Holy”; it is characterized by the two powerful and contending forces, mysterium tremendum and fascinans. pantheism The belief that the divine reality is identical to nature or the material world. polytheism The belief in many gods. revealed ethics Truth regarding right behavior believed to be divinely established and intentionally made known to human beings. revelation The expression of the divine will, commonly recorded in sacred texts. ritual Formal worship practice. secularization The general turning away from traditional religious authority and institutions. Stoicism Ancient Greek and Roman pantheistic religious philosophy. theistic Term denoting a religion that maintains belief in God or gods. transcendence General category for whatever is perceived as being beyond the normal or mundane sphere of things, whether understood as external or as within the individual or world. urbanization The shift of population centers from rural, agricultural settings to cities. SAMPLE QUIZ Essay Questions 1. (W) With regard to both what a religion is and what a religion does, how is the study of the world’s religions analogous to a study of houses? 2. Compare the definitions of religion set forth by Melford Spiro and Cifford Geertz, noting possible strengths and weaknesses of each. 3. (W) Explain the significance of “transcendence” (or the “transcendent”) for the definitions of religion set forth by Gerald James Larson and Bruce Lincoln. 4. What is the significance for an academic approach to religion of sociologist Peter Berger’s comment on the challenge of defining religion, “a definition is not more or less true, only more or less useful”? 5. (W) Analyze this book’s working definition of religion. Include comment on the relevance of the key terms “cultural system” and “transcendent.” 6. In what ways might the study of another person’s religion be analogous to studying a goldfish in a pond? Multiple-Choice Questions 1. (W) Wilfred Cantwell Smith in The Meaning and End of Religion argues that use of the term “religion” by theorists a. Is necessary in order to maintain clarity with regard to the subject under investigation b. Should be abandoned altogether, due to its ambiguity and misleading inferences* c. Needs to take into account “spirituality” in order to provide a suitably complete perspective d. Has been unnecessarily confusing, mainly because of scholars’ differing attitudes toward religion 2. Efforts to define religion that have continued to the present day were launched by the European Enlightenment impulse toward categorically separating religion, coupled with a. European exploration of distant lands and their unfamiliar “religions”* b. The expanding influence of British culture, which tended toward special interest in religion c. Increased power of Hindu and Muslim nations d. The rise of deism and thus of a tendency to belittle the “religions” of others 3. (W) French sociologist Émile Durkheim insists in his definition of religion on a. An emphasis of its effects on the individual’s psyche b. The harm brought about by religion, the “opium” of the people c. The unification brought about by “beliefs and practices,” culminating in a “moral community called a Church”* d. The notion of “transcendence” as its essential aspect 4. The Protestant theologian whose definition of religion connects it to a focus on “man’s spiritual life” and refers to it as “ultimate concern” is a. Immanuel Kant b. Søren Kierkegaard c. Rudolf Bultmann d. Paul Tillich* 5. (W) The definition that describes a religion as “an institution consisting of culturally patterned interaction with culturally postulated superhuman beings” was set forth by a. Peter Berger b. Karl Marx c. Melford Spiro* d. Max Weber 6. (W) Recently, the definition of religion set forth by Clifford Geertz has been the subject of much criticism, in part because of a. Dependence on the social aspect of religion, with its focus on “community” b. Its emphasis on the private or internal thoughts and feelings of the religious person* c. Being problematically narrow, leaving out what many assume to be “religions” d. Being too assertively critical of religion 7. A category sometimes integral to definitions of religion that suggests a supra-ordinary realm or experience is a. Immanence b. The mysterious c. Transcendence* d. The unique 8. (W) Bruce Lincoln’s definition of religion emphasizes four “domains”: a. Discourse, practice, community, and institution* b. Essence, existence, freedom, and regeneration c. Inner, outer, esoteric, and exoteric d. Eastern, Western, African, and Australian 9. Religion functions in an unhealthy manner as an “opiate” that deters the suffering individual from attending to the true cause of affliction, according to a. Émile Durkheim b. Sigmund Freud c. Karl Marx* d. Paul Tillich 10. For the academic study of religion, as opposed to doing religion or being religious, a. Consideration of the true nature of the divine is the central focus b. Psychological and sociological studies are not highly relevant c. Analysis of empirical data is not possible because of the nature of religion d. Supernatural beings and events normally are held to be beyond its reach* 11. (W) Which of the following is not among the prominent questions addressed by religions? a. What is the correct definition of “religion”?* b. What Is Ultimate Reality? c. How Should We Live in This World? d. What Is Our Ultimate Purpose? 12. We refer to a religion as theistic when a. It denies the doctrine of an ultimate reality b. The divine is thought of as God or as gods* c. It emphasizes theory as opposed to practice d. It features an account of creation as an act of God 13. (W) Henotheism acknowledges a. Only one god who is thought to be qualitatively removed from the world b. The virtue of the gods, but sets forth the pursuit of pleasure as the ultimate good for humankind c. Six separate deities, of the four directions and of the sky and of the earth d. A plurality of gods but elevates one of them to special status* 14. An example of pantheism, the belief that the divine is identical to nature or the material world, is the ancient Greek philosophy named a. Aristotelianism b. Epicureanism c. Platonism d. Stoicism* 15. (W) Some nontheistic religions assume the existence of divine beings while rejecting the notion that such beings can truly help humans find spiritual fulfillment; an example is a. Buddhism* b. Islam c. Judaism d. Zoroastrianism 16. Which of the following is not typical of religious revelation? a. It is recorded in sacred texts or scriptures. b. It sets forth narratives describing the role of God or the gods in history. c. It is brought about through prayer on the part of a congregation of worshipers.* d. It includes pronouncements directly attributed to the divine. 17. (W) Among many examples of a place of special significance established by a hierophany is a. Buddhism’s Bodh Gaya, site of Gautama’s foundational experience of Enlightenment b. Christianity’s Church of the Nativity c. Islam’s sacred city of Mecca d. All of the above* 18. The so-called Golden Rule set forth in the Christian New Testament a. Establishes the Christian ethical perspective with regard to the pursuit of wealth b. Is pronounced in similar forms in the scriptures of virtually all of the world’s major traditions* c. Pronounces that God created heaven and earth through the Logos or Word d. Distinguishes Christianity as being the most altruistic of the world’s major traditions 19. (W) Rudolf Otto’s The Idea of the Holy a. Asserts that divine truth can be known only through a mystical experience b. Promotes Catholic teachings as fundamental to leading a religious life c. Describes the encounter with “the Holy” as “numinous”* d. Can be summarized as the application of Platonic philosophy to Jewish theology 20. Which of the following is not true of spiritual fulfillment? a. Buddhist nirvana is a form of spiritual fulfillment. b. Spiritual fulfillment can be said to consist of living in harmony with nature. c. Christianity offers spiritual fulfillment by offering salvation from the effects of sin. d. Spiritual fulfillment is always thought to be achievable in this lifetime.* 21. (W) Religious scholar Ninian Smart’s “dimensional” scheme divides the various aspects of religious traditions into seven dimensions, which include a. Doctrinal and ritual* b. Causal and reactionary c. Artistic and architectural d. Sacred and profane 22. The world religion that most emphasize doctrines is a. Buddhism b. Christianity* c. Hinduism d. Judaism 23. (W) Myth as understood by the academic field of religious studies is a. A falsehood that is commonly believed by populace b. Essentially the same thing as doctrine c. A powerful source of sacred truth* d. An account of an historical event that has grown over time into a legend 24. Ninian Smart’s material dimension of religion involves a. The place of artistic creations and natural entities in religious traditions* b. Atomic theory c. The effects of capitalism on the development of religions d. Beliefs concerning the social structures underpinning religions 25. (W) The general process through which societies transform economically, socially, and culturally to keep pace with an increasingly competitive global marketplace is a. Globalization b. Modernization* c. Colonialism d. Traditionalism 26. A significant demographic effect of modernization involving the shift of population centers from rural, agricultural settings to cities is a. Expatriation b. Gentrification c. Centralization d. Urbanization* 27. (W) Globalization is a. The linking and intermixing of cultures* b. Imperial expansion and domination c. The embrace of a common religion worldwide d. The tendency to understand the world cultures in a new way thanks to new technologies 28. Perhaps no single phenomenon has been more challenging to traditional religious ways—and more nurturing of secularization—than a. The exploration of space b. The encounter of religion with science* c. The environmental crisis d. The widespread application of the World Wide Web 29. (W) The nineteenth-century scholar who is generally regarded as the founder of the modern field of religious studies is a. Sigmund Freud b. Karl Marx c. Friedrich Max Müller* d. Friedrich Nietzsche 30. The attempt to understand a goldfish in a pond is analogous to the study of religion insofar as it illustrates a. The need to balance the perspectives of insider and outsider* b. The pervasive role of the natural world in religious traditions c. The elusive nature of religious beliefs and the inwardness of faith d. The problem of focusing only on the individual aspects of religion, without considering the societal aspects 31. (W) The capacity for seeing things from another’s perspective is a. Audacity b. Complacency c. Empathy* d. Synchronicity 32. A statement that is foundational to the field of religious studies is: a. To know one is to know none.* b. If you follow a religion, do not study it. c. All religions are equally true. d. Religions evolve; God does not. 33. (W) Psychology is an especially useful disciplinary approach when trying to a. Explain mythological accounts of the fate of souls in the afterlife b. Make sense of the modes of religious experience* c. Discriminate between individual and societal aspects of a religious tradition d. Interpret the meaning of religious language 34. The disciplinary approach that in certain respects is the closest to actually doing religion (or theology) is a. Anthropology b. Neurotheology c. Philosophy* d. Sociology True/False Questions 1. (W) Over the course of the past century, scholars from various academic disciplines have gradually come to a general consensus over how to define the term “religion.” (F) 2. The attempt to define religion is a relatively recent phenomenon, beginning for the most part with the European Enlightenment of the eighteenth century. (T) 3. (W) A sound definition of religion need not accommodate the distinction between “religion” and “spiritual,” because for all practical purposes the terms mean the same thing. (F) 4. Throughout the closing decades of the twentieth century, Geertz’s definition was highly esteemed by many scholars of religion. (T) 5. (W) Karl Marx was a thoroughgoing idealist who insisted that religious ideas can cause great changes in the economy. (F) 6. Neither Freud nor Marx ever tried actually to define religion; rather, they tried to explain it away. (T) 7. (W) Theology, the field of inquiry that focuses on considering the nature of the divine, is an important example of doing and being religious. (T) 8. Usually explanation of the nature and role of the divine takes center stage in a religion's belief system. (T) 9. (W) Monotheism is the belief in one god who is more powerful than the rest. (F) 10. Quasi-divine figures, such as angels and demons, though difficult to categorize, are important elements of religion nonetheless. (T) 11. (W) Some Hindus are monistic and some are polytheistic, but never at the same time. (F) 12. Among nontheistic religions in particular, revelation usually combines textual transmission with a direct experience of revelation. (F) 13. (W) Religious cosmologies typically describe both the origin and the status of the universe, and typically these two issues are intertwined. (T) 14. In monotheistic religions, the world is normally depicted as a kind of illusion, somehow not altogether real or permanently abiding. (F) 15. (W) A religion that teaches that the world is inherently sacred naturally discourages a sense of stewardship toward the natural world. (F) 16. Religions typically prescribe what is right behavior and what is wrong based on a set of ethical tenets such as the Jewish and Christian Ten Commandments. (T) 17. (W) The challenge of mortality—the fact that we are destined to die—is invariably the primary motivating force behind religion. (F) 18. The traditional Catholic doctrine of purgatory anticipates an intermediary destiny somewhere between the perfect bliss of heaven and the horrible agony of hell. (T) 19. (W) Rudolf Otto gives preference to the mystical experience, a category that includes such phenomena as Buddhist nirvana. (F) 20. Perceiving transcendence does not depend upon believing in God or some form of ultimate reality external to oneself. (T) 21. (W) Both Jainism and Judaism call for extensive attention to historical development in order to best understand the context of their teachings and practices. (F) 22. A general feature of modernity is its tendency to embrace the authority of tradition and the past. (F) 23. (W) A century ago, only about 10 percent of the global population lived in cities; today, more than half of us are urbanites. (T) 24. The great majority of people today live in traditionally religious societies, sheltered from the presence of religious ways of life other than their own. (F) 25. (W) The biblical account of creation is commonly and naturally taught alongside the theory of evolution in public schools in predominantly Christian societies today. (F) 26. Feminist theory helps to expose the unexamined assumptions of religious studies about gender that can hinder the aim of a neutral and unbiased approach to subject matter. (T) Fill-in-the-Blank Questions 1. (W) Enlightenment thinkers, most influentially the German philosopher __________, conceived of religion as something separate from the various phenomena the human mind is capable of perceiving. (Immanuel Kant) 2. American psychologist __________ emphasizes in his definition the individual nature of religion. (William James) 3. (W) The definitions of religion set forth by both Clifford Geertz and Gerald James Larson emphasize the inseparable link between religion and __________. (culture) 4. Both Gerald James Larson and Bruce Lincoln include in their definitions of religion the concept of __________. (transcendence) 5. (W) Psychologist __________ asserted that religion is “the universal obsessional neurosis of humanity.” (Sigmund Freud) 6. Confucianism is an example of a __________ religion. (nontheistic) 7. (W) __________ is the belief in many gods. (polytheism) 8. __________ explicitly denies the existence of a divine entity. (atheism) 9. (W) Hindus who embrace __________ believe that all reality is ultimately one. (monism) 10. (W) Historian of religions __________ describes the hierophany as a manifestation of the sacred that helps a people to establish its cosmology. (Mircea Eliade) 11. Religious understanding of the nature of the world is known as ___________. (cosmology) 12. Some religions emphasize __________, asserting that God, or some other supernatural force such as Hindu dharma (ethical duty), has established what constitutes right behavior. (revealed ethics) 13. (W) According to __________, a genuine experience of “the Holy” is characterized by two powerful and contending forces, mysterium tremendum and fascinans. (Rudolf Otto) 14. That which is beyond the normal or mundane sphere of things is known as __________. (transcendence) 15. (W) Rather than depending on empirical verifiability or rational coherence for their power, __________ are simply accepted by believers as true accounts. (myths) 16. Modes of experience such as Buddhist __________ are by definition beyond the reach of empirical observation and of description. (nirvana) 17. (W) Historical transformations, accelerated during the past several centuries by such diverse and powerful factors as colonialism, the scientific revolution, and economic__________, have reshaped religious traditions. (globalization) 18. The net effects of modernization include increased literacy, improved education, enhanced technologies, self-sustaining economies, and the increased role of __________ in various aspects of society. (women) 19. (W) The most pronounced religious effects of globalization pertain to the closely related phenomenon of __________, the coexistence of different peoples and their cultural ways in one time and place. (multiculturalism) 20. For many individuals who live in religiously __________ societies, it is difficult to regard any one religious worldview as the only viable one. (pluralistic) 21. (W) Globalization, like modernization, has nurtured the notably modern process of __________, the general turning away from traditional religious authority and institutions. (secularization) 22. The encounter of religion and science can clearly be observed by noting the impact of Charles Darwin’s __________. (Origin of Species) 23. (W) One basic concept with regard to a proper academic approach to the study of religions is the maintenance of a healthy balance between the perspective of an insider and the perspective of an __________. (outsider) 24. A sound study of the world’s religions, emphasized by Friedrich Max Müller, features a __________ approach. (comparative) 25. Along with being cross-cultural, religious studies is multidisciplinary, or __________, drawing on the contributions of various disciplines and fields of study. (polymethodic) 26. (W) Swiss psychologist __________ made vital contributions to the study of religious symbolism and of the general role of the unconscious mind in the religious life. (Carl Jung) (W) A philosophical current within late nineteenth-century American religious thought that stresses the presence of the Divine within Nature and the human mind is termed __________. (New Thought) 1. Followers of William Miller, who believed that Christ would return to earth in 1844, were referred to as __________. (Millerites) 2. David Brandt Berg’s “Children of God” community was renamed __________. (The Family) 3. (W) The popular nickname for the Unification Church is the __________. (Moonies) 4. (W) Followers of ISKCON are better known in North America as the __________. (Hare Krishnas) 5. Bhagwan Rajneesh and his followers hoped to establish a __________ community in central Oregon. (utopian) 6. (W) TM stands for __________. (Transcendental Meditation) 7. Members of the Eckankar community believe that it is possible to project the mind or spirit in the form of __________. (astral voyages) 8. (W) The small Scottish village where a communitarian religious community was established in 1962 is called __________. (Findhorn) 9. Claude “Rael” Vorilhon is convinced that he was taken aboard a __________. (UFO) 10. The group of UFO cultists who committed suicide in 1997 was known as __________. (Heaven’s Gate) 11. (W) L. Ron Hubbard was the founder of __________. (Scientology) 12. In the language of Scientologists, a traumatic event that is stored as an image in the mind is called an __________. (engram) 13. Contemporary witches prefer to be called __________. (Wiccans) 14. (W)The principles of the Wiccan movement are spelled out in the __________. (Wiccan Rede) 15. The Baha’i movement is the most recent “Abrahamic” faith to have come out of the __________. (Middle East) 16. (W) The Baha’i prophet who declared himself to be a “messenger of God” was called __________. (Baha’u’llah) 17. Baron d’Holbach’s book, The System of Nature, was one of the earliest accounts of __________ in its most aggressive form. (atheism) 18. (W) The modern philosophical movement that echoes the atheistic views of Friedrich Nietzsche is called the __________ movement. (“Death of God”) [Show More]

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