Comparative Religion, Its Method And Scope; a Paper Read (In Part) At the Third International Congress of the History of Religions, Oxford, September 17, 1908

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It was quite natural and legitimate that, for a time. Comparative Religion should have been studied as a sort of by-product of the History of Religions. But this relationship — convenient, happy, and even essential, at the outset — ought not to be unduly prolonged. It would seem better that these two great domains of inquiry should now be deliberately divorced. Such action, moreover, would be not only reasonable, but timely. Comparative Religion has begun to organize, in various tentative ways,... a special equipment of its own. It can point already to a small band of competent and devoted workers. It has made a beginning, likewise, in the direction of providing for its students a distinctive and accredited literature.
III. Contemporary tendencies which increase the necessity of separating Comparative Religion from the History of Religions. — The theory that Comparative Religion is a study entirely subordinate to the History of Religions, while everywhere accepted a quarter of a century ago, is now practically outgrown.


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