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In the present political context, the work of Bridgewater State University's Global Religious Studies Working Group (GRS WG) to foster greater public understanding of the world's diverse religious traditions and global spiritual pluralism is more critical than ever. To highlight our efforts, this panel will feature a short (ten minute) video presentation in which various BSU faculty and students respond to our questions: "Why is global religious studies important to you? How is it applied in your studies or discipline? A faculty-facilitated discussion will follow which will invite the audience to continue the conversation, and in turn help to set the GRS WG's agenda going forward.

Table of Contents; Introduction; Chapter One; Chapter Two; Chapter Three; Chapter Four; Chapter Five; Chapter Six; Chapter Seven; Chapter Eight; Chapter Nine; Chapter Ten; Chapter Eleven; Chapter Twelve; Chapter Thirteen; Chapter Fourteen; Chapter Fifteen; Chapter Sixteen; Chapter Seventeen; Chapter Eighteen; Chapter Nineteen; Chapter Twenty

The article outlines the historical development of the study of folk religion and mythology in Estonian scholarship. It shows how the changing ideological and political context and formation of folkloristics as an autonomous discipline have shaped the construction of its object – Estonian folk religion. The roots of conceptualizing folk religion as an inherited set of survivals of heathendom lies on the one hand in the systematic work of the Lutheran Church in strengthening the Christian worldview by eradicating superstitions. On the other hand, the ideology of national awakening depicted Estonian folklore as a huge and valuable reservoir of pre-Christian traditions, including the oldest survivals of Finno-Ugric cultural heritage. Later, during the period of Soviet occupation, Marxist evolutionary views contributed towards considering folk religion as an archaic form in human development; in addition, anti-clerical ideology reinforced a stereotype of the people's adherence to their indigenous religion and contrasting this with Christianity as an alien ideology of oppression. The last part of the article discusses scholarship after the re-establishment of Estonia's independence in 1991, as the former ideological framework slowly faded away and new conceptual developments emerged.

Considering Comparison: A Method for Religious Studies, by Oliver Freiberger. New York: Oxford University Press, 2019. 256 pp., £64 (hb). ISBN 978-0-19996-500-7.

Front Matter -- Copyright -- Preface -- Abbreviations of Works of Ludwig Wittgenstein -- Notes on Contributors -- Introduction: Interpretations of Wittgenstein, Religion and Interreligious Relations /Gorazd Andrejč -- "Being Near Enough to Listen": Wittgenstein and Interreligious Understanding /Mikel Burley -- Wittgenstein and Ascriptions of "Religion" /Thomas D. Carroll -- Wittgenstein's Later Philosophy as Foundation of Comparative Theology /Klaus von Stosch -- Wittgenstein's Religious Epistemology and Interfaith Dialogue /Nuno Venturinha -- Showing the Fly Out of the Bottle: Wittgenstein's Enactive Apophaticism and Interreligious Dialogue /Sebastjan Vörös and Varja Štrajn -- Radical Pluralism, Concept Formation, and Interreligious Communication /Randy Ramal -- Wittgensteinian Quasi-Fideism and Interreligious Communication /Guy Bennett-Hunter -- The God of the Intellect and the God of Lived Religion(s): Reflections on Maimonides, Wittgenstein and Burrell /Daniel H. Weiss -- Multiple Religious Belonging in a Wittgensteinian Perspective /Rhiannon Grant -- Names, Persons and Ritual Practices: Wittgenstein and the Way of Tea /Paul Cortois -- Back Matter -- Name Index -- Subject Index.

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x, 319 pages : illustrations ; 24 cm. ; Religion and the secular state: Loisy's use of 'religion' prior to his excommunication / Jeffrey L. Morrow -- A commonwealth of affection: modern Hinduism and the cultural history of the study of religion / J. Barton Scott -- "God's insurrection: politics and faith in the revolutionary sermons of Joseph Rayner Stephens" / Mike Sanders -- George Jacob Holyoake, secularism, and constructing 'religion' as an anachronistic repressor / David Nash -- Karl Marx and the invention of the secular / Dominic Erdozain -- From treasures to trash, or, the real history of 'family Bibles' / Mary Wilson Carpenter -- Rereading Queen Victoria's religion / Michael Ledger-Lomas -- Jewish women's writing as a new category of affect / Richa Dwor -- Hybridous monsters: constructing 'religion' and 'the novel' in the early nineteenth century / Miriam Elizabeth Burstein -- Material religion: C.H. Spurgeon and the 'battle of the styles' in Victorian church architecture / Dominic Janes -- Wilde's uses of religion / Mark Knight -- Reading Psalms in nineteenth-century England: the contact zone of Jewish/Christian scriptural relations / Cynthia Scheinberg -- Postsecular English studies and romantic cults of authorship / Charles LaPorte -- Theologies of inspiration: William Blake and Gerard Manley Hopkins / Michael D. Hurley -- William Blake, the secularization of religious categories, and the history of imagination / Peter Otto.

he article deals with one of the important issues of the theory of religion – the issue of the language of religion and its relationship with the language of re­ligious studies. The language of religion is understood as a sign system that in­cludes linguistic units – words (names), compound naming conventions, phrase­ological units, sentences – which have religious meanings. Words (names) of the language of religion mean hypostatized beings, properties, connections, transfor­mations, as well as real objects, persons, actions, events with attributive proper­ties. The language of religion is a means of coding religious thinking, objec­tification and expression of religious consciousness, a means of religious communication. The language of religion is semantic and symbolic. The linguis­tic expression of religious consciousness is characterized by a certain syntag­matic, which is a set of syntactic intonation-semantic units. In these units, words, phrases, sentences and phonation, alliteration using techniques of sound expres­siveness are combined into semantic integrity. In the language of religion, satu­rated with analogies, words are often used allegorically; texts are replete with metaphor; allegories, archaisms, historicisms, antonyms are widely used. This language is characterized by emotional and evaluative tension, recitation, a pecu­liar intonational style, constant and multiple repetitions of the same linguistic units. Thanks to a language, religious consciousness turns out to be practical and effective, it becomes both social and individual reality. The language of religious studies is interpreted as a "language of the second order", as a "metalanguage" of the language of religion. The article shows the need of correlating the mean­ings of the corresponding names in different national languages of religious stud­ies in the process of interlingual communication of scholars who represent dif­ferent national cultures