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name: jaar-theory-and-method description: Use when articulating the theory and method of a Journal of the American Academy of Religion (JAAR) article. JAAR prizes method-conscious, reflexive, non-confessional scholarship and explicitly publishes studies of the methodologies by which religion is explored. Sharpens the theoretical/methodological frame; it does not gather sources.

Theory & Method (jaar-theory-and-method)

What most distinguishes a JAAR article from a specialist-journal article is methodological self-awareness. JAAR publishes not only studies of traditions but studies of the methods by which religion is explored, and it expects scholarship to be reflexive and non-confessional. This skill makes your theory/method explicit and load-bearing.

When to trigger

• Stating the framework and method that drive the analysis
• A reviewer said the piece is "undertheorized," "naive about method," or "confessional"
• Using comparison and needing to justify the basis of comparison
• Reflecting on your own position and its effect on the analysis

Make theory and method explicit

1. Name the framework. Whether phenomenological, historical-critical, social-theoretical, philosophical, feminist/postcolonial, cognitive, ritual-studies, etc. — say what lens you use and why it fits the problem.
2. Method as argument. Show how the method produces the reading; don't apply a theory decoratively. A JAAR article can make a methodological contribution (proposing or critiquing how we study X).
3. Reflexivity. Acknowledge your standpoint and its effects; distinguish description of believers' claims from your analytic claims. Study religion about, not for, the tradition (non-confessional) — represent insiders' views fairly without adopting them as your conclusions.
4. Comparison done responsibly. If comparing traditions/cases, justify the tertium comparationis (the basis of comparison); avoid decontextualized analogy and the "world religions" essentialism the field critiques.
5. Categories under scrutiny. Be alert to loaded categories (religion, myth, ritual, mysticism, the secular) and use them critically.

Anti-patterns

• Theory name-dropped in the intro but absent from the analysis
• Confessional/apologetic argument presented as scholarship
• Comparison with no justified basis (apples-to-oranges essentialism)
• Using contested categories uncritically as if natural kinds
• No reflexivity — writing as if the scholar's position were nowhere

Output format

【Framework】the theory/method and why it fits
【Method-as-argument】how it produces the reading / any methodological contribution
【Reflexivity】standpoint acknowledged; analytic vs. believers' claims distinguished
【Comparison (if any)】basis of comparison justified?
【Categories】loaded terms used critically?
【Next】jaar-structure-and-exposition

Method-frame fit table

JAAR publishes across textual, historical, ethnographic, philosophical, and analytic-theological approaches, and a referee for the AAR/Oxford University Press flagship expects the frame to fit the problem and do real work. Match your lens to its move and risk.

Frame	Characteristic move	Risk a JAAR reader watches for
Phenomenological	Describe the structure of religious experience	Sliding into the believer's voice
Historical-critical	Situate texts/events in their formation	Antiquarianism with no field-level claim
Social-theoretical	Read religion as practice, power, institution	Reduction that explains the religion away
Feminist / postcolonial	Surface gender, empire, the category-maker	Critique asserted, not demonstrated
Comparative	Juxtapose to reveal a general insight	Decontextualized "world religions" essentialism

The insider/outsider and non-confessional line

The reflexivity norm at JAAR has a sharp edge that trips theologically trained authors: the journal studies religion about, not for, a tradition. Hold this line:

• Represent insiders' claims fairly — then mark where your analytic claim begins.
• A believer's truth-claim is data for your analysis, not a premise of it.
• Reflexivity is not confession: stating your standpoint clarifies its effect; it does not license advocacy.

Worked vignette: justifying a comparison's basis

The comparative-offerings essay compares a Marian shrine and a Sufi dargah. A theorist-referee asks: on what basis?

• Name the tertium comparationis. Not "both are religious," which essentializes, but a specified shared structure — a transactional contract with a saintly intercessor — defined and defended as the unit of comparison.
• Method as argument. The comparison is not decorative; it produces the recategorization claim that neither case yields alone — a methodological contribution about how to study transactional devotion.
• Reflexivity. The author, raised in one tradition, states that standpoint and shows how cross-checking against the other case guards against reading it as the norm.
• Categories under scrutiny. "Popular piety," the residual bin both cases were filed under, is dismantled rather than used as a natural kind.

Theory/method pushback → the fix

• "Undertheorized" → show how the method produces the reading.
• "Confessional" → re-draw the about/for line; bracket believers' truth-claims.
• "Apples-to-oranges comparison" → defend the tertium comparationis.

Hedged calibration: JAAR's openness to theological method is real but conditioned — it publishes analytic, non-confessional theology of religion, not advocacy. The editorial boundary shifts and is best confirmed against recent issues and the journal's current submission guidelines rather than assumed from any single statement.

Supplementary resources

• ../../resources/external_tools.md — theory/method references in the study of religion
• ../../resources/official-source-map.md — JAAR publishes studies of methodology; reflexive, non-confessional scope