Willi Braun - Böcker

Over the course of a career of more than forty years, Jonathan Z. Smith was among the most important voices of critical reflection within the academic study of religion, distinguishing himself as perhaps the most influential theorist of religion of the last half century. Among his significant body of work are essays and lectures on teaching and the essential role of academic scholarship on religion in matters of education and public policy. The interviews and essay published here display something of the dynamic, thinking-on-his feet liveliness that Smith brought to questions about the study of religion, his theoretical preferences, and his methods of teaching. With refreshing candidness and clarity, Reading J.Z. Smith offers an often provocative introduction to discussions on issues that still dominate the complex and continually changing critical conversations in the academic study of religion.

What is religion? Can it be defined at all? Or is it too easily defined in far too many ways so as to make a religion a drifting signifier or whatever one's pleasure is? Does the study of religion require special, perhaps religious, tools of analysis and explanation? What is the difference between a knowledge of religion derived from practicing it and a knowledge about religion derived from nonreligious modes of inquiry? Sooner or later, any serious student of religion must face these questionsif religious practices are to be investigated in the light of the terms and aims of the social and human sciences in the modern university.The Guide to the Study of Religion provides a map of the key concepts and thought-structures for imagining and studying religion as a class of everyday social practices that lend themselves to no more or less difficult explanation than any other class of social phenomena.

The writer of the Gospel of Luke is a Hellenistic writer who uses conventional modes of narration, characterisation and argumentation to present Jesus in the manner of the familiar figure of the dinner sage. In this original and thought-provoking 1995 study, Willi Braun draws both on social and literary evidence regarding the Greco-Roman élite banquet scene and on ancient prescribed methods of rhetorical composition. He argues that the Pharisaic dinner episode in Luke 14 is a skilfully crafted rhetorical unit in which Jesus presents an argument for Luke's vision of a Christian society. His contention that the point of the episode is directed primarily at the wealthy urban élite, who stand in most need of a transformation of character and values to fit them for membership of this society, points up the way in which gospel writers manipulated the inherited Jesus traditions for the purposes of ideological and social formation of Christian communities.

The writer of the Gospel of Luke is a Hellenistic writer who uses conventional modes of narration, characterisation and argumentation to present Jesus in the manner of the familiar figure of the dinner sage. In this original and thought-provoking 1995 study, Willi Braun draws both on social and literary evidence regarding the Greco-Roman élite banquet scene and on ancient prescribed methods of rhetorical composition. He argues that the Pharisaic dinner episode in Luke 14 is a skilfully crafted rhetorical unit in which Jesus presents an argument for Luke's vision of a Christian society. His contention that the point of the episode is directed primarily at the wealthy urban élite, who stand in most need of a transformation of character and values to fit them for membership of this society, points up the way in which gospel writers manipulated the inherited Jesus traditions for the purposes of ideological and social formation of Christian communities.

One of the most pressing issues for scholars of religion concerns the role of persuasion in early Christianities and other religions in Greco-Roman antiquity. The essays in Rhetoric and Reality in Early Christianities explore questions about persuasion and its relationship to early Christianities. The contributors theorize about persuasion as the effect of verbal performances, such as argumentation in accordance with rules of rhetoric, or as a result of other types of performance: ritual, behavioural, or imagistic. They discuss the relationship between the verbal performance of rhetoric and other performative modes in generating, sustaining, and transmitting a persuasive form of religiosity. The essays in this book cover a wide chronological range (from the first century to late antiquity) and diverse topical examples contribute to the collection's thematic centre: the relations among formalized and technical verbal performances (rhetoric, texts) and other forms of persuasive performances (ritual, practices), the social agendas that early Christians pursued by means of verbal, rhetorical performances, and the larger social context in which Christians and other religious groups competitively jockeyed to attract the minds and bodies of audiences in the Greco-Roman world.

Failure and Nerve in the Academic Study of Religion presents a provocative critique of the unwillingness of modern scholars to publically distinguish research into comparative religion from confessional studies written within denominationally-affiliated institutions. The book offers the 19th Century founders of the study of religion as a bracing corrective to contemporary timidity. The issue was analysed and documented by Wiebe a quarter of a century ago. Here, marking Wiebe's work, a wide range of contributors reassess the methodology and ambition of contemporary religious research. The book argues that conceptualizing religion as part of the world of human action and experience is the first requirement of the study of religion.

This collection of essays constitute an extended argument for an anthropocentric, human-focused, study of religious practices. The basic premise of the argument, offered in the opening section, is that there is nothing special or extraordinary about human behaviors and constructs that are claimed to have uniquely religious status and authority. Instead, they are fundamentally human and so the scholar of religion is engaged in nothing more or less than studying humans across time and place and all their complex existence-that includes creating more-than-human beings and realities. As an extended and detailed example of such an approach, the second part of the book contains essays that address practices, rhetoric and other data in early Christianities within Greco-Roman cultures and religions. The underlying aim is to insert studies of the New Testament and non-canonical texts, most often presented as "biblical studies," into the anthropocentric study of religion proposed in the opening section. For a general reading of modern biblical scholarship makes clear the assumption that the Christian bible is a "sacred text" whose principal raison d'etre is to stand, fetish-like, as the foundational and highest authority in matters moral, ritual or theological; how might we instead approach the study of these texts if they are nothing more or less than human documents deriving from situations that were themselves all too human? Braun's Jesus and Addiction to Origins seeks to answer just that question-doing so in a way that readers working outside Christian origins will undoubtedly find useful applications for the people, places, and historical periods that they study.

This collection of essays constitute an extended argument for an anthropocentric, human-focused, study of religious practices. The basic premise of the argument, offered in the opening section, is that there is nothing special or extraordinary about human behaviors and constructs that are claimed to have uniquely religious status and authority. Instead, they are fundamentally human and so the scholar of religion is engaged in nothing more or less than studying humans across time and place and all their complex existence-that includes creating more-than-human beings and realities. As an extended and detailed example of such an approach, the second part of the book contains essays that address practices, rhetoric and other data in early Christianities within Greco-Roman cultures and religions. The underlying aim is to insert studies of the New Testament and non-canonical texts, most often presented as "biblical studies," into the anthropocentric study of religion proposed in the opening section. For a general reading of modern biblical scholarship makes clear the assumption that the Christian bible is a "sacred text" whose principal raison d'etre is to stand, fetish-like, as the foundational and highest authority in matters moral, ritual or theological; how might we instead approach the study of these texts if they are nothing more or less than human documents deriving from situations that were themselves all too human? Braun's Jesus and Addiction to Origins seeks to answer just that question-doing so in a way that readers working outside Christian origins will undoubtedly find useful applications for the people, places, and historical periods that they study.

This collection brings together an international team of scholars to assess and think with the work of Russell T. McCutcheon. Though McCutcheon is often accused of bringing the field into disrepute, and thus often ignored or dismissed, the chapters collected here prefer to see him as one of the foremost observers and critics of the intellectual practices associated with the field of religious studies. The volume is divided into two sections. The first deals with theoretical engagements of his works: pushing it in different directions, critiquing certain aspects of it, and seeing if some of his earlier work still holds. The second part provides a collection of more practical applications as scholars working in various subfields (Buddhism, Islam, early Christianity, and Christian Nationalism in the US) use aspects of McCutcheon's work to illumine those subfields.The result is an important volume to understand the work and contribution of McCutcheon with chapters by leading scholars in the study of religion that will be of use to other scholars and graduate students.

This collection brings together an international team of scholars to assess and think with the work of Russell T. McCutcheon. Though McCutcheon is often accused of bringing the field into disrepute, and thus often ignored or dismissed, the chapters collected here prefer to see him as one of the foremost observers and critics of the intellectual practices associated with the field of religious studies. The volume is divided into two sections. The first deals with theoretical engagements of his works: pushing it in different directions, critiquing certain aspects of it, and seeing if some of his earlier work still holds. The second part provides a collection of more practical applications as scholars working in various subfields (Buddhism, Islam, early Christianity, and Christian Nationalism in the US) use aspects of McCutcheon's work to illumine those subfields.The result is an important volume to understand the work and contribution of McCutcheon with chapters by leading scholars in the study of religion that will be of use to other scholars and graduate students.

With one eye on the motives for and the manners of the production of early Christian narratives of Christian beginnings, and the other eye on modern scholarly and popular motives for and manners of appropriating the early Christian narratives, this book offers a bifocal meditation on the historiographical practices and problems entailed in the concept of Christian "origins". The author begins by examining why and how early and modern Christian "archive fever" (Derrida) converts the mythic notion of "origin" to the historical concept of "beginnings" and that sees in "beginnings" an endlessly redeeming past. The gospel of Mark is an elaborated example of "just another story" that, though it really is just another story, perhaps not a very good one by any accounting, is exalted to the status of a charter narrative that is read as the true story of how it truly was in the past. The story of Jesus, fixed just so by elaborate techniques of producing stories that present themselves as histories, is a second example of early and modern past-making for purposes that are not in the past but for which the past as a constructed ideal is valuable currency in the contest for social and political identity and power in the present. A third example of a constructed past as a fix for modern ills is evident in modern attempts to find in the beginnings of Christianity an ideology that favoured a set of practices that were emancipatory for women. The author exposes this reading as "wishful thinking" historiography and explains why such historiography is compelling both in the academy and in popular thinking. In the final chapter the author engages current historiographical theories in order to explain why the Christian past is like a dead ancestor who refuses to stay dead.

The study of religion encompasses ordinary human social practice and is not limited to the extraordinary or divine. 'Introducing Religion' brings together leading international scholars in the field of religious studies to examine religion as integral to everyday social practice. The book establishes a theoretical framework for the study of religion to analyse prayer, ritual, science, morality and politics in relation to the world's major religions. It will be of interest to students of theory and method in religious studies seeking a clear introduction to the multifaceted nature of religion.

The study of religion encompasses ordinary human social practice and is not limited to the extraordinary or divine. 'Introducing Religion' brings together leading international scholars in the field of religious studies to examine religion as integral to everyday social practice. The book establishes a theoretical framework for the study of religion to analyse prayer, ritual, science, morality and politics in relation to the world's major religions. It will be of interest to students of theory and method in religious studies seeking a clear introduction to the multifaceted nature of religion.