Smith wanted to dislodge the assumption that the phenomenon of religion needs no definition. He showed that things appearing to us as religious says less about the ideas and practices themselves than it does about the framing concepts that we bring to their interpretation. Far from a universal phenomenon with a distinctive essence, the category of ‘religion’ emerges only through second-order acts of classification and comparison. [...]
First, Smith challenged whether the Eliadean constructions of sacred time and sacred space were truly universal. He did not deny that these constructs mapped onto some archaic cultures quite well. But in his early essay ‘The Wobbling Pivot’ (1972), Smith noted that some cultures aspired to explode or escape from space and time, rather than revere or reify them. (Think of the various schools of Gnosticism that thrived during the first two centuries CE, which held that the material world was the work of a flawed, even malevolent spirit known as the demiurge, who was inferior to the true, hidden god.) Smith distinguished these ‘utopian’ patterns, which seek the sacred outside the prevailing natural and social order, from the ‘locative’ ones described by Eliade, which reinforce it – a move that undercut Eliade’s universalist vocabulary.
Second, Smith introduced a new self-awareness and humility to the study of religion. In the essay ‘Adde Parvum Parvo Magnus Acervus Erit’ (1971) – the title a quotation from Ovid, meaning ‘add a little to a little and there will be a great heap’ – Smith showed how comparisons of ‘religious’ data are laced with political and ideological values. What Smith identified as ‘Right-wing’ approaches, such as Eliade’s, strive for organic wholeness and unity; intertwined with this longing, he said, is a commitment to traditional social structures and authority. ‘Left-wing’ approaches, on the other hand, incline toward analysis and critique, which upset the established order and make possible alternative visions of society. By situating Eliade’s approach to religion on the conservative end of the spectrum, Smith did not necessarily intend to disparage it. Instead, he sought to distinguish these approaches so as to prevent scholars from carelessly combining them.
