Didactic Dialectic in the Teaching of Early Modern European Religious History in the United States : The Conflict between Cultural Heritage and Historical Accuracy
- Many American historians writing about and teaching the religious history of early modern Europe exhibit a conflict between their professional obligation to treat diverse religions accurately and without bias and their cultural heritage as Christians that has often led them to privilege Western Christianity. Relying for the most part on college textbooks, this essay examines the conflict, evident in the treatment of Orthodox Christianity, Islam, Judaism, and even in the analysis of Protestant denominations and Catholicism. For example, historians regularly and incorrectly refer to Christianity as a monotheistic religion, thus accepting the judgment of the Council of Nicaea. Historians give only a cursory discussion of Orthodox and Russian Christianity in courses and books that claim to deal with Europe as a whole; instead, they devote nearly all their attention to varieties of Western Christianity. The conflict appears in the use of names: the Judeo-Christian deity becomes "God," whileMany American historians writing about and teaching the religious history of early modern Europe exhibit a conflict between their professional obligation to treat diverse religions accurately and without bias and their cultural heritage as Christians that has often led them to privilege Western Christianity. Relying for the most part on college textbooks, this essay examines the conflict, evident in the treatment of Orthodox Christianity, Islam, Judaism, and even in the analysis of Protestant denominations and Catholicism. For example, historians regularly and incorrectly refer to Christianity as a monotheistic religion, thus accepting the judgment of the Council of Nicaea. Historians give only a cursory discussion of Orthodox and Russian Christianity in courses and books that claim to deal with Europe as a whole; instead, they devote nearly all their attention to varieties of Western Christianity. The conflict appears in the use of names: the Judeo-Christian deity becomes "God," while other religions have "gods"; Jewish scripture becomes the Old Testament, as if it were merely preliminary to the Christian New Testament; Jesus becomes Christ, a name given to a Christian lord. Furthermore, textbooks largely ignore Jews and demonstrate a degree of subtle anti-Catholicism. The same time, U.S. historians offer a distorted interpretation of the distinction between "superstition" and religion, and see Western religions as forces for good in history. In sum, historians ought to reflect upon their natural inclinations to adopt their own cultural and religious heritage that favors Western Christianity. Indeed, this is only part of a larger problem that sees university historians in the United States treat religion, especially Christianity, as a positive historical force.…
