Introduction

The combination and importance of historical and comparative approaches and methods means that the study of religions may also be called history of religions or comparative religion. On the one hand, the religions are very different from each other, each of them originating, developing and formed in a special historical (and thus also social and political and economic) context. On the other hand, there are recurring cross-cultural and cross-historical features that may be detected when religions past and present and religions across the world, big or small, are compared. There are thus several good reasons for studying such features systematically and comparatively. Just like a mechanic’s experience with different cars means that he does not have to invent the gasoline engine each time a new car brand rolls into his workshop, so does the comparative history of religion - especially its systematic side which is often referred to as  “phenomenology of religion” - have the same purpose. A systematic overview of religious phenomena and analytical concepts developed in a methodic process of comparison enables us to describe and understand the similarities between the various religions and the differences between them.  To compare is not to find 'identical' features, but features sufficiently similar for us to see if we can work out a pattern or meaning of that particular religious phenomenon at the same time as we detect and become aware of the important differences.  When we work with the religions, the specific texts and religious phenomena, we see them in the light of the definitions and mini-theories, which we have developed through comparative studies. In this way, we are constantly working on both understanding and interpreting the specific religion, the specific phenomenon, but also the class of similar phenomena and our theories and concepts about them.

What is the difference between history and history of religions?

History is the science of the development of the human society, living conditions and ideas. History studies how people have lived in different times and areas, and how economic, social, cultural and political issues have shaped mankind. History also studies how knowledge about the past is established.
History of religions is the study of how people create religion through practices and ideas, and how religion and specific religions have developed throughout history up until today shaped by and also shaping other aspects of history, e.g. the social, political, and economical aspects.

In history of religions, the concept of religion is also studied as well as how this concept has been perceived and changed over time. The methods used in the academic discipline history of religions are typically analysis of written or pictorial sources, such as sacred texts or cult buildings, or analysis of rituals, the religious discourse or other religious phenomena. A history-of-religions approach to religion combines a diachronic study of religion with a synchronic, i.e. the comparative study of religion is part and parcel of the study of the history of religions within the academic discipline called history of religions. The synchronic study is the systematic study of religion and affords the historical study of religions with theories, tools and models for analysis. It helps us see similarities as well as differences between religions.   

Comparative religion or phenomenology of religion
The classical so-called 'phenomenology of religion' worked on making inventories of religious phenomena, i.e. classifying and systematizing religion. The classical phenomenology of religion saw the religious phenomena as natural expressions of religion, and religion was seen as a stable unit, somehow sort of isolated at least as regards a postulated core from non-religious things and matters.

Now scholars working within history of religion and comparative religion are more aware that religion and the various religious phenomena are, largely, the researcher's analytical concepts - in the light of which we can analyze and understand what we have then tried to set aside as 'religion'. Hence, 'phenomenology of religion' seen as the systematic part of the study or history of religions is a kind of theory and method. At the same time, scholars have also become conscious of the fact that religious phenomena cannot solely be interpreted as having a special symbolic or narrow religious significance. Religion is a historical, and thus human and social phenomenon and so is each of the religious phenomena. They are always part of the interest and strategy of various groups or individuals at specific times and places in history. Women were not the first to tell the myth of Adam and Eve, and low-caste people did not invent the myth of the origin of the caste system in the Purusha hymn in India. The religious creativity, which has shaped religious expressions, has always had an agenda that could not be limited to 'pure' religious purposes. Therefore, it is important to consider religious phenomena as tools for the religious and social life, and as tools for analysis of religion.

Didactical proposals

Task 1
The purpose of this exercise is getting the students to transfer what they read about religious phenomena to “real life situations”. Insert more pictures - this is only an example

Task 2
The purpose in this task is student’s reflections upon what they learned in the module(s) concerning comparative religion. This exercise does not have to take more than 15 minutes and could be organized as a discussion in the end of a class.