By Hjelde

This quantity offers with the placement within the educational learn of faith on the flip of the final century, focusing specially at the founding fathers of the topic within the Scandinavian international locations. An try can also be made to match the examine of faith now with the placement a hundred years in the past.

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Additional info for Man, Meaning, and Mystery: 100 Years of History of Religions in Norway. the Heritage of W. Brede Kristensen

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Frazer continued using the concept of "survival", though he evaluated the continuity between primitive and modern culture in a different way from Tylor. Civilization, in his eyes, was a thin veneer above savagery and magic. In a lecture in Liverpool in 1908 he pointed out that "in civilized society most educated people are not even aware of the extent to which these relics of savage ignorance survive at their doors. The smooth surface of cultured society is sapped and mined by superstition. . "21 Frazer's pessimistic view on progress has had a tremendous impact on a generation that experienced World War I.

7 Cf. the prefaces to the various editions of the manual. The name Chantepie de la Saussaye was usually abbreviated to la Saussaye. AT THE CROSS-ROADS 21 refer to the following three factors: (1) the institutionalization of the field within the Dutch university system, (2) the international prestige of scholars such as Tiele, Ghantepie de la Saussaye, Kristensen (who became a Dutch citizen in 1917), and Gerardus van der Leeuw, and (3) the Dutch contribution to "phenomenology of religion". (1) I will begin with some comments on the institutionalization of Dutch science of religion.

Let us not forget that there exists no other religious reality than the faith of the believers. If we want to learn to know genuine religion, we are exclusively assigned to the expressions of the believers. What we think from our standpoint about the essence or value of foreign religions bears witness to our own faith, or to our own conception of religious belief, but if our opinion deviates . . from the opinion and the evaluation of the believer himself, then we are no longer dealing with their religion.

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