The phenomenon of religion is so diverse, elusive Essays

"The phenomenon of religion is so diverse, elusive and complex, hence it is polymethodic and multidimensional a concept such that no one approach can claim to study it in entirety." In light of the above assertion delineate the methodological limitations of any two approaches in the study of the Religion(s) of Africa. Religion is a complex concept to define and to deal with, hence, there is no one answer that we can give to the question what is religion. In fact, in the study of religion scholars face many problems and controversies in their attempt to come with a universal acceptance of religion which does not suffer from any lack of accuracy. The different approaches pertaining to the social sciences such as sociology, anthropology, and psychology just to name a few have been judged as inappropriate for they carry some biases, prejudices which misconceive, misunderstand religion by reducing it to what it is not. In this context, one scholar argues that 'the concept of the sui-generis nature of religion in which religion is treated as a discrete and irreducible phenomenon which exists in and of itself is a remedy to reductionism in the study of religion' (class notes). This paper aims to examine critically such a claim associated with the phenomenological approach of religion presented as the last resort in dealing with the issue of religious reductionism. In this perspective, one may first try to state precisely the significance of the concepts of 'reductionism' and 'sui-generis' in connection with the definition of religion. Secondly, one will provide evidence on how the sui- generis nature of religion is a solution to reductionism. Thirdly, one will discuss the phenomenological approach by highlighting its limits in the study of religion. In the process of handling religious concept and phenomenon many scholars fall into the trap of reductionism. Reductionism suggests the idea of reduction or to reduce and evokes the process of considering the part for the whole or to bring something general into its particular aspect. In religious field reductionism refers, according to Segal, 'to an analysis of religion in secular rather than in religious term' (Segal in Brill 4). In this sense, he explains reductionism as a situation wherein 'the origin, function, meaning, and even truth of religion are subjects to reduction' (4). J. L. Cox in Expressing the Sacred: An Introduction to the Phenomenology of Religion identifies two types of reductionism namely scientific reductionism (46) and theological reductionism (55). Scientific reductionism applies to the study of religion in the light of social sciences including sociology, psychology, and anthropology among others. It concerns with the definition, description or interpretation of religious phenomena completely based on subjects which have nothing to do with religion itself (Cox 46). For instance, the Freudian view of religion holding that 'religion is a universal obsessive neurosis' (4) totally misconceives it inasmuch as it confuses religion with pure madness or illness, that is a 'psychological disturbance, one which although universal, must be overcome if humanity is to attain psychological health' (7). Such a reductionist view of religious phenomena remains similarly advocated in Marx's famous claim that 'religion is the opium of the people' (7) from it originates from the dominion and oppression of poor people by the rich. Therefore, one can state that psychological and sociological approaches fail to handle fully the phenomenon of religion for they misunderstand and misinterpret it by reducing it to realities purely relevant to human psyche or society. Theological reductionism, argues Cox, refers to cases 'in which every religion is evaluated according to the criteria established by one alone' (56). In other words, the theological truth-claims of other religions especially American and African traditional religions are discriminated and disqualified by particular religions such as Christianity, Islam or Judaism which claim in one way or another to be revealed by God Himself. To this effect, the proponents of theological reductionism in the study of religion tend to give the monopoly on truth at one religion which is regarded as the true religion (56). As a result of this type of reductionism, the so-called true religions often entertain inclusive or even worse exclusive relationship with other religious beliefs and faith. (Bring a quotation from religious pluralism paper). That is why, argues Cox, 'the theological approach fails to describe or appreciate religious expressions of those who are not believers in the so-called true religion and, therefore, it blocks understanding' (57). In contrast with religious reductionism which tends to compress and decrease the complete sense of religious phenomena, the sui-generis nature of religion treats religion 'as a discrete and irreducible phenomenon which exists in