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'''Wilfred Cantwell Smith''' {{post-nominals|country=CAN|OC|FRSC}}<ref>{{cite news |date=9 February 2000 |title=Deaths |newspaper=The Globe and Mail |location=Toronto |page=A18}}</ref> (July 21, 1916 – February 7, 2000) was a Canadian ], ] scholar,{{sfn|Fallers|1967|p=120}} and ] minister.{{sfn|Shook|2016|p=905}} He was the founder of the ] at ] in Quebec and later the director of ]'s ]. The ''Harvard University Gazette'' said he was one of the field's most influential figures of the past century.<ref name="obituary">{{cite news |last1=Putnam |first1=Hilary |author1-link=Hilary Putnam |last2=Eck |first2=Diana |author2-link=Diana L. Eck |last3=Carman |first3=John |author4=Tu Wei-Ming |author4-link=Tu Weiming |last5=Graham |first5=William |date=29 November 2001 |title=Wilfred Cantwell Smith: In Memoriam |url=http://www.news.harvard.edu/gazette/2001/11.29/27-memorialminute.html |work=Harvard University Gazette |location=Cambridge, Massachusetts |publisher=Harvard University |archive-url=https://web.archive.org/web/20091007163800/http://www.news.harvard.edu/gazette/2001/11.29/27-memorialminute.html |archive-date=7 October 2009 |access-date=4 February 2010}}</ref> In his 1962 work ''The Meaning and End of Religion'' he notably questioned the modern sectarian concept of ].{{sfn|Smith|1991}}


'''Wilfred Cantwell Smith''', {{post-nominals|country=CAN|OC|FRSC}}<ref>{{cite news |date=9 February 2000 |title=Deaths |newspaper=The Globe and Mail |location=Toronto |page=A18}}</ref> (July 21, 1916 – February 7, 2000) was a Canadian ], ] scholar,{{sfn|Fallers|1967|p=120}} and ] minister.{{sfn|Shook|2016|p=905}} He was the founder of the ] at ] in Quebec and later the director of ]'s ]. The ''Harvard University Gazette'' said he was one of the field's most influential figures of the past century.<ref name="obituary">{{cite news |last1=Putnam |first1=Hilary |author1-link=Hilary Putnam |last2=Eck |first2=Diana |author2-link=Diana L. Eck |last3=Carman |first3=John |author4=Tu Wei-Ming |author4-link=Tu Weiming |last5=Graham |first5=William |date=29 November 2001 |title=Wilfred Cantwell Smith: In Memoriam |url=http://www.news.harvard.edu/gazette/2001/11.29/27-memorialminute.html |work=Harvard University Gazette |location=Cambridge, Massachusetts |publisher=Harvard University |archive-url=https://web.archive.org/web/20091007163800/http://www.news.harvard.edu/gazette/2001/11.29/27-memorialminute.html |archive-date=7 October 2009 |access-date=4 February 2010}}</ref> In his 1962 work ''The Meaning and End of Religion'' he notably questioned the modern sectarian concept of ].{{sfn|Smith|1991}}
== Early life and career ==

==Early life and career==
Smith was born on 21 July 1916 in ], ], to parents Victor Arnold Smith and Sarah Cory Cantwell.{{sfnm |1a1=Ferahian |1y=1997 |1p=27 |2a1=Kessler |2y=2012 |2p=148}} He was the younger brother of ]{{sfn|Graham|2017|p=86}} and the father of ].{{sfn|Ferahian|1997|p=27}} He primarily received his secondary education at ].{{sfn|Cameron|1997|p=10}} Smith was born on 21 July 1916 in ], ], to parents Victor Arnold Smith and Sarah Cory Cantwell.{{sfnm |1a1=Ferahian |1y=1997 |1p=27 |2a1=Kessler |2y=2012 |2p=148}} He was the younger brother of ]{{sfn|Graham|2017|p=86}} and the father of ].{{sfn|Ferahian|1997|p=27}} He primarily received his secondary education at ].{{sfn|Cameron|1997|p=10}}


Smith studied at ],{{sfn|Cameron|1997|p=21}} receiving a ] degree with honours in ] circa 1938.{{sfnm |1a1=Cameron |1y=1997 |1p=10 |2a1=Ferahian |2y=1997 |2p=27 |3a1=Stevens |3y=1985 |3p=10}} After his thesis was rejected by the ],{{sfn|Aitken|Sharma|2017|p=1}} supposedly for its ] critique of the ], he and his wife Muriel Mackenzie Struthers spent seven years in pre-independence ] (1940–1946), during which he taught ] and ] at ] in ]. Smith studied at ],{{sfn|Cameron|1997|p=21}} receiving a ] degree with honours in ] circa 1938.{{sfnm |1a1=Cameron |1y=1997 |1p=10 |2a1=Ferahian |2y=1997 |2p=27 |3a1=Stevens |3y=1985 |3p=10}} After his thesis was rejected by the ],{{sfn|Aitken|Sharma|2017|p=1}} supposedly for its ] critique of the ], he and his wife Muriel Mackenzie Struthers spent seven years in pre-independence ] (1940–1946), during which he taught ] and ] at ] in ].


In 1948 he obtained a ] degree in oriental languages at ], after which he taught at ], founding in 1952 the university's ].{{sfn|Ferahian|1997|p=28}} From 1964 to 1973 Smith taught at ].{{sfn|Petersen|2014|p=94}} He left Harvard for ] in ], ], where he founded the Department of Religion.{{sfn|Petersen|2014|p=94}} He was also among the original editorial advisors of the scholarly journal '']''.{{citation needed|date=December 2018}} In 1978 he returned to Harvard.{{sfn|Petersen|2014|p=94}} In 1979 he received an honorary doctorate from ].<ref>{{cite web |last=Davis |first=Charles |year=1979 |title=Honorary Degree Citation&nbsp;– Wilfred Cantwell Smith |url=http://archives.concordia.ca/smith-w |location=Montreal |publisher=Concordia University |archive-url=https://web.archive.org/web/20151002092308/http://archives.concordia.ca/smith-w |archive-date=2 October 2015 |access-date=11 April 2016}}</ref> After his retirement from Harvard in 1984,{{sfn|Petersen|2014|p=94}} he was appointed a senior research associate in the Faculty of Divinity at ], University of Toronto, in 1985.{{sfn|Aitken|Sharma|2017|p=2}} In 1948 he obtained a ] degree in oriental languages at ], after which he taught at ], founding in 1952 the university's ].{{sfn|Ferahian|1997|p=28}} During this period, he invited ] to join the Institute, where al-Faruqi taught from 1958 to 1961.<ref>{{cite news |title=Islamic scholar slain in U.S. was figure in Montreal |last=Balfour |first=Clair |date=July 31, 1986 |work=The Gazette |location=Montreal |url=https://news.google.com/newspapers?nid=1946&dat=19860731&id=sBUyAAAAIBAJ&sjid=DaYFAAAAIBAJ&pg=3896,4415821}}</ref> From 1964 to 1973 Smith taught at ].{{sfn|Petersen|2014|p=94}} He left Harvard for ] in ], ], where he founded the Department of Religion.{{sfn|Petersen|2014|p=94}} He was also among the original editorial advisors of the scholarly journal '']''.{{citation needed|date=December 2018}} In 1978 he returned to Harvard.{{sfn|Petersen|2014|p=94}} In 1979 he received an honorary doctorate from ].<ref>{{cite web |last=Davis |first=Charles |year=1979 |title=Honorary Degree Citation – Wilfred Cantwell Smith |url=http://archives.concordia.ca/smith-w |location=Montreal |publisher=Concordia University |archive-url=https://web.archive.org/web/20151002092308/http://archives.concordia.ca/smith-w |archive-date=2 October 2015 |access-date=11 April 2016}}</ref> After his retirement from Harvard in 1984,{{sfn|Petersen|2014|p=94}} he was appointed a senior research associate in the Faculty of Divinity at ], University of Toronto, in 1985.{{sfn|Aitken|Sharma|2017|p=2}}

==Death and legacy ==

Smith died on 7 February 2000 in Toronto.{{sfn|Shook|2016|p=905}} His papers are preserved in Special Collections and Archives at the University Library at ].<ref>{{cite web |url=http://pdf.oac.cdlib.org/pdf/cnos/spcoll/csun_sc_wcs_oac.pdf |title=Guide to the Wilfred Cantwell Smith Papers |author=<!--Not stated--> |date=2020 |publisher=Online Archive of California |access-date=November 14, 2022}}</ref>


==Views on religion== ==Views on religion==
===Critique of "Religion" as a Concept===
{{essay-like|section|date=December 2018}}
In ''The Meaning and End of Religion'' (1962), Smith critiqued the concept of "religion" as a systematic, identifiable entity. He argued that the term "religion" is a uniquely Western construct and not a universally valid category. Smith proposed replacing the static concept of religion with a dynamic dialectic between "cumulative tradition" (all historically observable rituals, art, music, theologies, etc.) and "personal faith".{{sfn|Smith|1991|p=194}}
In his best known {{citation needed span |date=December 2018 |text=and most controversial work,}} ''The Meaning and End of Religion: A New Approach to the Religious Traditions of Mankind'' (1962),{{sfn|Fallers|1967|p=120}} Smith examines the concept of "religion" in the sense of "a systematic religious entity, conceptually identifiable and characterizing a distinct community".<ref>{{cite book |last=Smith |first=Wilfred Cantwell |year=1962 |title=The Meaning and End of Religion: A New Approach to the Religious Traditions of Mankind |location=New York |publisher=Macmillan |page=119}} Quoted in {{harvnb|Fallers|1967|p=120}}.</ref> He concludes that it is a misleading term for both the practitioners and observers and it should be abandoned in favour of other concepts.{{sfn|Fallers|1967|p=120}} The reasons for the objection are that the word 'religion' is "not definable" and its noun form ('religion' as opposed to the adjectival form 'religious') "distorts reality". Moreover, the term is unique to the Western civilization; there are no terms in the languages of other civilizations that correspond to it. Smith also notes that it "begets bigotry" and can "kill piety". He regards the term as having outlived its purpose.{{sfn|Rahbar|1964|pp=275–276}}


===Analysis of Major Religions===
Smith contends that the ] of religion, rather than being a universally valid category as is generally supposed, is a peculiarly European ] of recent origin. Religion, he argues, is a static concept that does not adequately address the complexity and flux of religious lives. Instead of the concept of religion, Smith proffers a new conceptual apparatus: the dynamic dialectic between ''cumulative tradition'' (all historically observable rituals, art, music, theologies, etc.) and ''personal faith''.{{sfn|Smith|1991|p=194}}
Smith demonstrated that founders and followers of major religions did not see themselves as part of a defined system called religion, with Islam being a notable exception. In his chapter "The Special Case of Islam", Smith noted that the term Islam appears in the ], making it the only religion named by its own tradition. He also highlighted that the Arabic language does not have a word for religion equivalent to the European concept, detailing how ''din'', usually translated as such, differs significantly.


===Historical Evolution of the Term===
Smith sets out chapter by chapter to demonstrate that none of the founders or followers of the world's major religions had any understanding that they were engaging in a defined system called religion. The major exception to this rule, Smith points out, is ] which he describes as "the most entity-like."{{sfn|Smith|1991|p=85}} In a chapter titled "The Special Case of Islam", Smith points out that the term Islam appears in the ], making it the only religion not named in opposition to or by another tradition.{{sfn|Smith|1991|p=80}} Other than the prophet ], only the prophet ] was conscious of the establishment of a religion.{{sfn|Smith|1991|p=106}} Smith points out that the ] language does not have a word for religion, strictly speaking: he details how the word ''din'', customarily translated as such, differs in significant important respects from the European concept.
Smith pointed out that terms for major world religions like Hinduism, Buddhism, and Shintoism did not exist until the 19th century. He suggested that practitioners historically did not view their practices as "religion" until cultural self-regard prompted them to see their practices as different from others. For Smith, the modern concept of religion emerged from identity politics and apologetics.


===Etymological Study===
The terms for major world religions today, including Hinduism, Buddhism, and Shintoism, did not exist until the 19th century. Smith suggests that practitioners of any given faith do not historically come to regard what they do as ''religion'' until they have developed a degree of cultural self-regard, causing them to see their collective spiritual practices and beliefs as in some way significantly ''different'' from the ''other''. Religion in the contemporary sense of the word is for Smith the product of both ] and ]:
Through an etymological study, Smith argued that "religion" originally denoted personal piety but evolved to mean a system of observances or beliefs, a shift institutionalized through reification. He traced this transformation from Lucretius and Cicero through Lactantius and Augustine, with the term "faith" predominating in the Middle Ages. The Renaissance revived "religio," which retained its personal practice emphasis. During the 17th-century Catholic-Protestant debates, religion began to refer to abstract systems of beliefs, a concept further reified during the Enlightenment, exemplified by G.W.F. Hegel's definition of religion as a self-subsisting transcendent idea.


===Four Distinct Senses of "Religion"===
<blockquote>
Smith concluded that "religion" now has four distinct senses: personal piety, an overt system of beliefs, practices, and values as an ideal religion, an empirical phenomenon related to a particular community's historical and sociological manifestation, and a generic summation or universal category of religion in general.{{sfn|Smith|1991|pp=48–49}}
One's own "religion" may be piety and faith, obedience, worship, and a vision of God. An alien "religion" is a system of beliefs or rituals, an abstract and impersonal pattern of observables.


''The Meaning and End of Religion'' remains Smith's most influential work. The anthropologist of religion and postcolonial scholar Talal Asad has called it a modern classic and a masterpiece.{{sfn|Asad|2001|pp=205–206}}
A dialectic ensues, however. If one's own "religion" is attacked, by unbelievers who necessarily conceptualize it schematically, or all religion is, by the indifferent, one tends to leap to the defence of what is attacked, so that presently participants of a faith&nbsp;– especially those most involved in argument&nbsp;– are using the term in the same externalist and theoretical sense as their opponents. Religion as a systematic entity, as it emerged in the seventeenth and eighteenth centuries, is a concept of polemics and apologetics.{{sfn|Smith|1991|p=43}}
</blockquote>


==Death and legacy==
By way of an ] study of ''religion'' ({{lang|la|religio}}, in ]), Smith further contends that the term, which at first and for most of the centuries denoted an attitude towards a relationship between ] and ''man'',{{sfn|Smith|1991|p=26}} has through conceptual slippage come to mean a "system of observances or beliefs",{{sfn|Smith|1991|p=29}} a historical tradition which has been institutionalized through a process of ]. Whereas ''religio'' denoted personal ], ''religion'' came to refer to an ] (or ] signifier) which, Smith says, does not exist.
Smith died on 7 February 2000 in Toronto.{{sfn|Shook|2016|p=905}} His papers are preserved in Special Collections and Archives at the University Library at ].<ref>{{cite web |url=http://pdf.oac.cdlib.org/pdf/cnos/spcoll/csun_sc_wcs_oac.pdf |title=Guide to the Wilfred Cantwell Smith Papers |author=<!--Not stated--> |date=2020 |publisher=Online Archive of California |access-date=November 14, 2022}}</ref>

He argues that the term as found in ] and ] was internalized by the ] through ] and ]. During the ] it was superseded by the term ''faith'', which Smith favours by contrast. In the ], via the ] ], ''religio'' becomes popular again, retaining its original emphasis on personal practice, even in ]'s ''Christianae Religionis Institutio'' (1536). During 17th-century debates between Catholics and ]s, religion begins to refer to an abstract system of beliefs, especially when describing an oppositional structure. Through the ] this concept is further reified, so that by the nineteenth century ] defines religion as ''Begriff'', "a self-subsisting transcendent idea that unfolds itself in dynamic expression in the course of ever-changing history&nbsp;... something real in itself, a great entity with which man has to reckon, a something that precedes all its historical manifestation".{{sfn|Smith|1991|p=47}}

Smith concludes by arguing that the term religion has now acquired four distinct senses:{{sfn|Smith|1991|pp=48–49}}
# personal piety (e.g. as meant by the phrase "he is more religious than he was ten years ago");
# an overt system of beliefs, practices and values, related to a particular community manifesting itself as the ''ideal'' religion that the theologian tries to formulate, but which he knows transcends him (e.g. 'true Christianity');
# an overt system of beliefs, practices and values, related to a particular community manifesting itself as the ''empirical phenomenon'', historical and sociological (e.g. the Christianity of history);
# a generic summation or universal category, i.e. ''religion in general''.

''The Meaning and End of Religion'' remains Smith's most influential work. The ] and ]{{citation needed|date=December 2018}} Talal Asad has said that the book is a modern classic and a masterpiece.{{sfn|Asad|2001|pp=205–206}}

== Works ==
* ''Modern Islam in India: A Social Analysis'' (1943, 1946, 1963), Victor Gollancz, London, {{ISBN|0-8364-1338-5}}
* ''The Muslim League, 1942–1945'' (1945) Minerva Book Shop, 57 p.
* ''Pakistan as an Islamic State: Preliminary Draft'' (1954), Shaikh Muhammad Ashraf, 114 p.
* ''Islam in Modern History: The tension between Faith and History in the Islamic World'' (1957), Princeton University Press 1977 paperback: {{ISBN|0-691-01991-6}}
* ''The Meaning and End of Religion: A New Approach to the Religious Traditions of Mankind'' (Macmillan, 1962), Fortress Press 1991 paperback: {{ISBN|0-8006-2475-0}}
* ''The Faith of Other Men'' (1963), Dutton, {{ISBN|0-453-00004-5}}. from seven ] talks
* ''Questions of Religious Truth'' (1967), Scribner
* ''Religious Diversity: Essays'' (1976), HarperCollins paperback: {{ISBN|0-06-067464-4}}
* ''Belief and History'' (1977), University of Virginia Press 1986 paperback: {{ISBN|0-8139-1086-2}}
* ''On Understanding Islam: Selected Studies'' editor, (1981), The Hague: Mouton Publishers: {{ISBN|90-279-3448-7}}, Walter De Gruyter Inc. hardcover: {{ISBN|90-279-3448-7}}, paperback: {{ISBN|3-11-010020-7}}, 2000 reprint: {{ISBN|3-11-013498-5}}
* ''Scripture: Issues as Seen by a Comparative Religionist'' (1985) ], 22 p., no ISBN
* ''Towards a World Theology: Faith and the Comparative History of Religion'' (1989) Macmillan paperback: {{ISBN|0-333-52272-9}}, Orbis Books 1990 paperback: {{ISBN|0-88344-646-4}}
* ''What Is Scripture? A Comparative Approach'', Fortress Press 1993: {{ISBN|0-8006-2608-7}}
* ''Patterns of Faith Around the World'', Oneworld Publications 1998: {{ISBN|1-85168-164-7}}
* ''Faith and Belief'', Princeton University Press 1979: {{ISBN|0-691-02040-X}}, Oneworld Publications 1998: {{ISBN|1-85168-165-5}}
* ''Believing'', Oneworld Publications 1998: {{ISBN|1-85168-166-3}}
* ''Wilfred Cantwell Smith Reader'' (2001), Kenneth Cracknell editor, Oneworld Publications, {{ISBN|1-85168-249-X}}
* "Wilfred Cantwell Smith. A Chronological Bibliography", compiled by Russell T. McCutcheon, in Michel Despland, Gerard Vallée (eds.), ''Religion in History. The Word, the Idea, the Reality'', Waterloo, Ontario, Wilfrid Laurier University Press 1992, pp.&nbsp;243–252.


== See also == == See also ==
* ] * ]
* ] * ]

== Bibliography ==
* {{cite book |title=Modern Islam in India: A Social Analysis |year=1943 |publisher=Victor Gollancz |location=London |isbn=0-8364-1338-5}}
* {{cite book |title=The Muslim League, 1942–1945 |year=1945 |publisher=Minerva Book Shop |pages=57}}
* {{cite book |title=Pakistan as an Islamic State: Preliminary Draft |year=1954 |publisher=Shaikh Muhammad Ashraf |pages=114}}
* {{cite book |title=Islam in Modern History: The Tension Between Faith and History in the Islamic World |year=1957 |publisher=Princeton University Press |edition=1977 paperback |isbn=0-691-01991-6}}
* {{cite book |title=The Meaning and End of Religion: A New Approach to the Religious Traditions of Mankind |year=1962 |publisher=Macmillan |edition=1991 paperback |isbn=0-8006-2475-0}}
* {{cite book |title=The Faith of Other Men |year=1963 |publisher=Dutton |isbn=0-453-00004-5}}
* {{cite book |title=Questions of Religious Truth |year=1967 |publisher=Scribner}}
* {{cite book |title=Religious Diversity: Essays |year=1976 |publisher=HarperCollins |edition=paperback |isbn=0-06-067464-4}}
* {{cite book |title=Belief and History |year=1977 |publisher=University of Virginia Press |edition=1986 paperback |isbn=0-8139-1086-2}}
* {{cite book |title=On Understanding Islam: Selected Studies |year=1981 |publisher=Mouton Publishers |location=The Hague |isbn=90-279-3448-7}}
* {{cite book |title=Scripture: Issues as Seen by a Comparative Religionist |year=1985 |publisher=Claremont Graduate School |pages=22}}
* {{cite book |title=Towards a World Theology: Faith and the Comparative History of Religion |year=1989 |publisher=Macmillan |edition=1990 paperback |isbn=0-333-52272-9}}
* {{cite book |title=What Is Scripture? A Comparative Approach |year=1993 |publisher=Fortress Press |isbn=0-8006-2608-7}}
* {{cite book |title=Patterns of Faith Around the World |year=1998 |publisher=Oneworld Publications |isbn=1-85168-164-7}}
* {{cite book |title=Faith and Belief |year=1979 |publisher=Princeton University Press |edition=1998 Oneworld Publications |isbn=1-85168-165-5}}
* {{cite book |title=Believing |year=1998 |publisher=Oneworld Publications |isbn=1-85168-166-3}}
* {{cite book |title=Wilfred Cantwell Smith Reader |year=2001 |editor=Kenneth Cracknell |publisher=Oneworld Publications |isbn=1-85168-249-X}}
* {{cite book |title=Wilfred Cantwell Smith. A Chronological Bibliography |year=1992 |editor=Michel Despland and Gerard Vallée |publisher=Wilfrid Laurier University Press |pages=243–252 |chapter=Religion in History: The Word, the Idea, the Reality}}


== References == == References ==
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{{reflist|22em}} {{reflist|22em}}


=== Bibliography === === Further reading ===
{{refbegin|35em|indent=yes}} {{refbegin|35em|indent=yes}}
* {{cite book * {{cite book
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|pages=120–121 |pages=120–121
|doi=10.1525/aa.1967.69.1.02a00590 |doi=10.1525/aa.1967.69.1.02a00590
|doi-access=free |doi-access=
|issn=1548-1433 |issn=1548-1433
|jstor=670539 |jstor=670539
Line 297: Line 287:
{{refend}} {{refend}}


== Further reading == == Of interest ==
{{refbegin|35em|indent=yes}} {{refbegin|35em|indent=yes}}
* {{cite book * {{cite book
Line 342: Line 332:


== External links == == External links ==
*{{Internet Archive author |sname=Wilfred Cantwell Smith}}
* *
* *

Latest revision as of 01:23, 6 December 2024

Canadian academic (1916–2000)

The ReverendWilfred Cantwell SmithOC FRSC
Born(1916-07-21)21 July 1916
Toronto, Ontario, Canada
Died7 February 2000(2000-02-07) (aged 83)
Toronto, Ontario, Canada
Other namesW. C. Smith
Spouse Muriel Struthers ​(m. 1939)
Children
  • Arnold
  • Julian
  • Heather
  • Brian
  • Rosemary
Ecclesiastical career
ReligionChristianity (Presbyterian)
Church
Ordained1944
Academic background
Alma mater
ThesisThe Azhar Journal: Analysis and Critique (1948)
Doctoral advisorPhilip K. Hitti
Other advisors
Influences
Academic work
DisciplineReligious studies
Sub-discipline
Institutions
Main interestsReligious pluralism
Notable worksThe Meaning and End of Religion (1961)
Influenced

Wilfred Cantwell Smith, OC FRSC (July 21, 1916 – February 7, 2000) was a Canadian Islamicist, comparative religion scholar, and Presbyterian minister. He was the founder of the Institute of Islamic Studies at McGill University in Quebec and later the director of Harvard University's Center for the Study of World Religions. The Harvard University Gazette said he was one of the field's most influential figures of the past century. In his 1962 work The Meaning and End of Religion he notably questioned the modern sectarian concept of religion.

Early life and career

Smith was born on 21 July 1916 in Toronto, Ontario, to parents Victor Arnold Smith and Sarah Cory Cantwell. He was the younger brother of Arnold Smith and the father of Brian Cantwell Smith. He primarily received his secondary education at Upper Canada College.

Smith studied at University College, Toronto, receiving a Bachelor of Arts degree with honours in oriental languages circa 1938. After his thesis was rejected by the University of Cambridge, supposedly for its Marxist critique of the British Raj, he and his wife Muriel Mackenzie Struthers spent seven years in pre-independence India (1940–1946), during which he taught Indian and Islamic history at Forman Christian College in Lahore.

In 1948 he obtained a Doctor of Philosophy degree in oriental languages at Princeton University, after which he taught at McGill, founding in 1952 the university's Institute of Islamic Studies. During this period, he invited Ismail al-Faruqi to join the Institute, where al-Faruqi taught from 1958 to 1961. From 1964 to 1973 Smith taught at Harvard Divinity School. He left Harvard for Dalhousie University in Halifax, Nova Scotia, where he founded the Department of Religion. He was also among the original editorial advisors of the scholarly journal Dionysius. In 1978 he returned to Harvard. In 1979 he received an honorary doctorate from Concordia University. After his retirement from Harvard in 1984, he was appointed a senior research associate in the Faculty of Divinity at Trinity College, University of Toronto, in 1985.

Views on religion

Critique of "Religion" as a Concept

In The Meaning and End of Religion (1962), Smith critiqued the concept of "religion" as a systematic, identifiable entity. He argued that the term "religion" is a uniquely Western construct and not a universally valid category. Smith proposed replacing the static concept of religion with a dynamic dialectic between "cumulative tradition" (all historically observable rituals, art, music, theologies, etc.) and "personal faith".

Analysis of Major Religions

Smith demonstrated that founders and followers of major religions did not see themselves as part of a defined system called religion, with Islam being a notable exception. In his chapter "The Special Case of Islam", Smith noted that the term Islam appears in the Qur'an, making it the only religion named by its own tradition. He also highlighted that the Arabic language does not have a word for religion equivalent to the European concept, detailing how din, usually translated as such, differs significantly.

Historical Evolution of the Term

Smith pointed out that terms for major world religions like Hinduism, Buddhism, and Shintoism did not exist until the 19th century. He suggested that practitioners historically did not view their practices as "religion" until cultural self-regard prompted them to see their practices as different from others. For Smith, the modern concept of religion emerged from identity politics and apologetics.

Etymological Study

Through an etymological study, Smith argued that "religion" originally denoted personal piety but evolved to mean a system of observances or beliefs, a shift institutionalized through reification. He traced this transformation from Lucretius and Cicero through Lactantius and Augustine, with the term "faith" predominating in the Middle Ages. The Renaissance revived "religio," which retained its personal practice emphasis. During the 17th-century Catholic-Protestant debates, religion began to refer to abstract systems of beliefs, a concept further reified during the Enlightenment, exemplified by G.W.F. Hegel's definition of religion as a self-subsisting transcendent idea.

Four Distinct Senses of "Religion"

Smith concluded that "religion" now has four distinct senses: personal piety, an overt system of beliefs, practices, and values as an ideal religion, an empirical phenomenon related to a particular community's historical and sociological manifestation, and a generic summation or universal category of religion in general.

The Meaning and End of Religion remains Smith's most influential work. The anthropologist of religion and postcolonial scholar Talal Asad has called it a modern classic and a masterpiece.

Death and legacy

Smith died on 7 February 2000 in Toronto. His papers are preserved in Special Collections and Archives at the University Library at California State University, Northridge.

See also

Bibliography

  • Modern Islam in India: A Social Analysis. London: Victor Gollancz. 1943. ISBN 0-8364-1338-5.
  • The Muslim League, 1942–1945. Minerva Book Shop. 1945. p. 57.
  • Pakistan as an Islamic State: Preliminary Draft. Shaikh Muhammad Ashraf. 1954. p. 114.
  • Islam in Modern History: The Tension Between Faith and History in the Islamic World (1977 paperback ed.). Princeton University Press. 1957. ISBN 0-691-01991-6.
  • The Meaning and End of Religion: A New Approach to the Religious Traditions of Mankind (1991 paperback ed.). Macmillan. 1962. ISBN 0-8006-2475-0.
  • The Faith of Other Men. Dutton. 1963. ISBN 0-453-00004-5.
  • Questions of Religious Truth. Scribner. 1967.
  • Religious Diversity: Essays (paperback ed.). HarperCollins. 1976. ISBN 0-06-067464-4.
  • Belief and History (1986 paperback ed.). University of Virginia Press. 1977. ISBN 0-8139-1086-2.
  • On Understanding Islam: Selected Studies. The Hague: Mouton Publishers. 1981. ISBN 90-279-3448-7.
  • Scripture: Issues as Seen by a Comparative Religionist. Claremont Graduate School. 1985. p. 22.
  • Towards a World Theology: Faith and the Comparative History of Religion (1990 paperback ed.). Macmillan. 1989. ISBN 0-333-52272-9.
  • What Is Scripture? A Comparative Approach. Fortress Press. 1993. ISBN 0-8006-2608-7.
  • Patterns of Faith Around the World. Oneworld Publications. 1998. ISBN 1-85168-164-7.
  • Faith and Belief (1998 Oneworld Publications ed.). Princeton University Press. 1979. ISBN 1-85168-165-5.
  • Believing. Oneworld Publications. 1998. ISBN 1-85168-166-3.
  • Kenneth Cracknell, ed. (2001). Wilfred Cantwell Smith Reader. Oneworld Publications. ISBN 1-85168-249-X.
  • Michel Despland and Gerard Vallée, ed. (1992). "Religion in History: The Word, the Idea, the Reality". Wilfred Cantwell Smith. A Chronological Bibliography. Wilfrid Laurier University Press. pp. 243–252.

References

Footnotes

  1. Asad 2001, p. 205.
  2. ^ Ferahian 1997, p. 27.
  3. ^ Ferahian 1997, p. 28.
  4. Ferahian 1997, p. 33.
  5. Ferahian 1997, p. 28; Stevens 1985, p. 10.
  6. ^ Cameron 1997, p. 10.
  7. Cameron 1997, pp. 10, 35.
  8. Cameron 1997, pp. 35, 38.
  9. Cameron 1997, pp. 32, 38.
  10. Cameron 1997, p. 14.
  11. Cameron 1997, pp. 23, 38.
  12. Cameron 1997, pp. 28, 38.
  13. Eck 2017, pp. 22–23.
  14. Bhargava, Rajeev (29 November 2016). "How the Secular Diversity of India Informed the Philosophy of Charles Taylor". Newslaundry. Retrieved 3 November 2020.
  15. "Deaths". The Globe and Mail. Toronto. 9 February 2000. p. A18.
  16. Fallers 1967, p. 120.
  17. ^ Shook 2016, p. 905.
  18. Putnam, Hilary; Eck, Diana; Carman, John; Tu Wei-Ming; Graham, William (29 November 2001). "Wilfred Cantwell Smith: In Memoriam". Harvard University Gazette. Cambridge, Massachusetts: Harvard University. Archived from the original on 7 October 2009. Retrieved 4 February 2010.
  19. Smith 1991.
  20. Ferahian 1997, p. 27; Kessler 2012, p. 148.
  21. Graham 2017, p. 86.
  22. Cameron 1997, p. 21.
  23. Cameron 1997, p. 10; Ferahian 1997, p. 27; Stevens 1985, p. 10.
  24. Aitken & Sharma 2017, p. 1.
  25. Balfour, Clair (31 July 1986). "Islamic scholar slain in U.S. was figure in Montreal". The Gazette. Montreal.
  26. ^ Petersen 2014, p. 94.
  27. Davis, Charles (1979). "Honorary Degree Citation – Wilfred Cantwell Smith". Montreal: Concordia University. Archived from the original on 2 October 2015. Retrieved 11 April 2016.
  28. Aitken & Sharma 2017, p. 2.
  29. Smith 1991, p. 194.
  30. Smith 1991, pp. 48–49.
  31. Asad 2001, pp. 205–206.
  32. "Guide to the Wilfred Cantwell Smith Papers" (PDF). Online Archive of California. 2020. Retrieved 14 November 2022.

Further reading

Of interest

  • Bae, Kuk-Won (2003). Homo Fidei: A Critical Understanding of Faith in the Writings of Wilfred Cantwell Smith and Its Implications for the Study of Religion. New York: Peter Lang. ISBN 978-0-8204-5112-1.
  • Gilkey, Langdon (1981). "A Theological Voyage with Wilfred Cantwell Smith". Religious Studies Review. 7 (4): 298–306. doi:10.1111/j.1748-0922.1981.tb00185.x. ISSN 1748-0922.
  • Hughes, Edward J. (1986). Wilfred Cantwell Smith: A Theology for the World. London: SCM Press. ISBN 978-0-334-02333-3.
  • Mæland, Bård (2003). Rewarding Encounters: Islam and the Comparative Theologies of Kenneth Cragg and Wilfred Cantwell Smith. London: Melisende. ISBN 978-1-901764-24-6.

External links

Professional and academic associations
Preceded byGordon D. Kaufman President of the
American Academy of Religion

1983
Succeeded byRay Hart
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