Nineteenth Century Scohlars and Comparative Theology

“Comparative theology is a new area of though as yet largely unexplored in which to establish the truth of Christianity” (Masuzawa 78). This method of comparative theology that Masuzawa explores in chapter 2 of his text illustrates the massive presence of nineteenth century Europeans seen through my study of religions.

Comparative theology which emphasizes Christianity as a progressive development and the one true supreme faith becomes a tool employed by many European writers. The idea behind this is that by becoming well learned in other religions, one would be able to demonstrate the truth in the Christian faith. My study of Hinduism and Buddhism emphasizes this idea. Both religions become more important or constructed through the increased interest of British scholars. In fact both Hinduism and Buddhism ceased to exist on the subcontinent until the Europeans grouped together large amounts of cultural manuscripts and texts, transmitted them to the oriental learning centers where they were edited, translated and made accessible.

Due to the increased attention being paid to other religions in literature, scholars “favorably on Christianity, to justify the presumption of its superiority over all other religions…”(Masuzawa 73) In this view, any other religion became important only to substantiate Christianity. More specifically, the presence of the nineteenth century Europeans are very fundamental when look at any type of history. What is given prominence in terms of, what becomes a matter of particular interest and emphasis is highlighted by particular scholars. In addition, religious history begins with the nineteenth century scholars. It is then that an increase of knowledge of different cultures and religions. Therefore, whatever the nineteenth century Europeans found important in their studies of religions, this information was what was made accessible.

One can simply say that because of this, the history of religions or the classification of facts (or phenomena) into past and present relies solely on the research gathered or paid attention to by the presence of the nineteenth century Europeans.

However one must keep in mind that the scholars are to give self-conscious sightings of their point of view. Even though bias was very common as seen when Masuzawa points that most scholars were Christian, assumed a Christian audience and thus favored Christianity (in comparative theology). She adds what remains important though is that these scholars were held in high esteem and were highly educated.

These Christian scholars whom in light of other religions fought endlessly to justify the high position of Christianity and in so doing how things were categorized and theorized, whether they made religions more dignified or degraded them was represented in that light. More particularly, the nineteenth century Europeans set out the discourse the history of religion would take.