Reading J Z Smith

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.

In The Proper Study of Religion, Sam Gill charts an innovative course of development for the academic study of religion by engaging the legacy of Jonathan Z. Smith, Gill's teacher and mentor for fifty years. Building on Smith's foundational legacy through creative encounters, Gill explores an extensive range of absorbing topics including: comparison as essential to academic technique and to human knowledge itself; play, philosophically understood, as a coredynamic of Smith's entire program; the relationship of academic document-based studies to the sensory-rich real world of religions; and self-moving as providing a biological and philosophical foundation on which to develop and expand upon a proper academic study of religion.

Jonathan Z. Smith (1938–2017) was unquestionably one of the most important and influential voices of critical reflection within the academic study of religion in the last century. His work explored the nature and history of religious phenomena across cultures—from ancient Jewish practices to Maori cults, from early Christianity to mass suicide in the twentieth century—while critiquing the assumptions underlying the very category of "religion." This important volume offers the first full critical assessment of the influence of Jonathan Z. Smith’s thought on the subject of religion. Christopher I. Lehrich systematically examines and develops a critical overview that will assist others in engaging more fully with Smith’s scholarship. This book is an essential reading for students and scholars interested in the work of Jonathan Z. Smith as well as the history of religion more broadly.

This volume presents an archive of remembrances of the person and the contributions of the late Jonathan Z. Smith (1938-2017)-the long-time University of Chicago faculty member who was one of the world's most influential scholars of religion. Part I collects previously unpublished papers from three separate recent scholarly panels (from the American Academy of Religion, the Society of Biblical Literature, and the North American Association for the Study of Religion), in which a wide variety of scholars reflect on the impact Smith had on their own careers and the field at large. Part II includes revised versions of blog posts, many of which appeared shortly after news of Smith's death, in which scholars, journalists, and former students of Smith offer a more intimate and personal look at his legacy. Part III features extended transcripts of seven interviews about Smith carried out with those who either trained or worked with him. The volume closes with an afterword by Emily D. Crews, along with a previously unpublished essay of Smith's own. Taken together, the volume documents the role Smith's work has played in the modern study of religion while providing a basis for further considering the future direction of the field.While of interest to scholars who either knew Smith or those who are already familiar with his work, this volume will also be helpful to newcomers to Smith's writings, read alongside his own essays, as a way to deepen their understanding of the modern study of religion-its history, its methods, and how to teach it.

With this influential book of essays, Jonathan Z. Smith has pointed the academic study of religion in a new theoretical direction, one neither theological nor willfully ideological. Making use of examples as apparently diverse and exotic as the Maori cults in nineteenth-century New Zealand and the events of Jonestown, Smith shows that religion must be construed as conventional, anthropological, historical, and as an exercise of imagination. In his analyses, religion emerges as the product of historically and geographically situated human ingenuity, cognition, and curiosity—simply put, as the result of human labor, one of the decisive but wholly ordinary ways human beings create the worlds in which they live and make sense of them. "These seven essays . . . display the critical intelligence, creativity, and sheer common sense that make Smith one of the most methodologically sophisticated and suggestive historians of religion writing today. . . . Smith scrutinizes the fundamental problems of taxonomy and comparison in religious studies, suggestively redescribes such basic categories as canon and ritual, and shows how frequently studied myths may more likely reflect situational incongruities than vaunted mimetic congruities. His final essay, on Jonestown, demonstrates the interpretive power of the historian of religion to render intelligible that in our own day which seems most bizarre."—Richard S. Sarason, Religious Studies Review

Jonathan Z. Smith (1938–2017) was unquestionably one of the most important and influential voices of critical reflection within the academic study of religion in the last century. His work explored the nature and history of religious phenomena across cultures—from ancient Jewish practices to Maori cults, from early Christianity to mass suicide in the twentieth century—while critiquing the assumptions underlying the very category of "religion." This important volume offers the first full critical assessment of the influence of Jonathan Z. Smith’s thought on the subject of religion. Christopher I. Lehrich systematically examines and develops a critical overview that will assist others in engaging more fully with Smith’s scholarship. This book is an essential reading for students and scholars interested in the work of Jonathan Z. Smith as well as the history of religion more broadly.

In this broad-ranging inquiry into ritual and its relation to place, Jonathan Z. Smith prepares the way for a new approach to the comparative study of religion. Smith stresses the importance of place—in particular, constructed ritual environments—to a proper understanding of the ways in which "empty" actions become rituals. He structures his argument around the territories of the Tjilpa aborigines in Australia and two sites in Jerusalem—the temple envisioned by Ezekiel and the Church of the Holy Sepulchre. The first of these locales—the focus of one of the more important contemporary theories of religious ritual—allows Smith to raise questions concerning the enterprise of comparison. His close examination of Eliade's influential interpretation of the Tjilpa tradition leads to a powerful critique of the approach to religion, myth, and ritual that begins with cosmology and the category of "The Sacred." In substance and in method, To Take Place represents a significant advance toward a theory of ritual. It is of great value not only to historians of religion and students of ritual, but to all, whether social scientists or humanists, who are concerned with the nature of place. "This book is extraordinarily stimulating in prompting one to think about the ways in which space, or place, is perceived, marked, and utilized religiously. . . . A provocative example of the application of humanistic geography to our understanding of what takes place in religion."—Dale Goldsmith, Interpretation

On Teaching Religion collects the best of Jonathan Z. Smith's essays and lectures into one volume.

COMPARING LAW COMPARING RELIGION -- THE SCIENTIFIC STUDY OF RELIGION AND ITS CULTURED DESPISERS -- INTRODUCING RELIGION -- Index of Authors

In Map Is Not Territory, Jonathan Z. Smith engages previous interpretations of religious texts from late antiquity, critically evaluates the notion of sacred space and time as it is represented in the works of Mircea Eliade, and tackles important problems of methodology.

This collection of essays constitutes an extended argument for an anthropocentric, human-focused study of religious practices. Part I presents the basic premise of the argument, which 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 in all their complex existence-which includes creating more-than-human beings and realities.As an extended and detailed example of such an approach, Part II addresses 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 Part I. How might we approach the study of "sacred 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 addresses that question with clarity and insight.

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.

Religiously-inspired novels, inspirational writings and biographical works on people who are models for spiritual growth are among the recommendations found in this reference.