Twentieth Century Religious Thought Library (Advisory Board)

Theology Today, 1964

Scottish Journal of Theology, 1964

2016

Twenty-First Century Theologies of Religions is an anthology that turns around one central book: Alan Race's Christians and Religious Pluralism: Patterns in the Christian Theology of Religions (1983), and more specifically, around the typology exclusivism, inclusivism and pluralism, presented by Race in his seminal work. While many scholars simply take the typology for granted and repeat it, some denounce it, and others present variations on it. It is somewhat regrettable that no one of the distinguished writers of the articles mentions that the first attempt at a similar kind of typology -to my knowledge -was presented by J. Peter Schineller already in 1976 (Theological Studies 37,. The first part of the book is entitled "Disputing and Using the Typology" (Chapters 1-6).

Katre Uluslararası İnsan Araştırmaları Dergisi, 2020

Plagiarism / İntihal: This article has been reviewed by at least two referees and scanned via a plagiarism software. / Bu makale, en az iki hakem tarafından incelendi ve intihal içermediği teyit edildi.

2016

Six world religions. Seven scholars, at the top of their games --Hinduism (Wendy Doniger), Buddhism (Donald S. Lopez, Jr.), Daoism (James Robson), Judaism (David Biale), Christianity (Lawrence S. Cunningham), and Islam (Jane Dammen McAuliffe). Together with general editor, Pulitzer Prize winner, Jack Miles, they have collaborated in amassing the 4,329 page, two volume Norton Anthology of World Religions (hereafter NAWR). Whew! Luckily, for our sway-backed students, weighed down by their bulging backpacks, W. W. Norton and Company have promised paperbacks for each individual religion by winter 2016. Some other reviewers have queried the need and rationale for what they see as yet another compendium of the great religious texts. We can answer this "why?" question partly by considering an answer to the "what?" question. What's in the NAWR? Compared to typical anthologies from the past, this collection really exploits the tremendous progress made by religious studies scholarship over the course of the past generation. While this anthology was not meant to be a testament to the achievements of the generation of scholars come of age since the 1970's, it is. Not your father's coffee table standard "canon" of the world's religions, NAWR is, instead, a virtual whirling Google Earth, spotting the many destinations religious folk worldwide have been visiting in their reading and writing across human history. In a word, there's plenty new here, and good reasons for it. (What's not here are religions without writing or who have not chosen or been able to write, religions without "literatures," in the strict sense, without written texts.) The "what" that is here is then easily enough glossed: thousands of chronologically arranged readings, many maps and handy timelines; all sorts of 'literatures,' ranging from the canonic scriptures, to extra-canonical

Scripta Instituti Donneriani Aboensis, 1999

In this paper the author shares some of the findings, observations, and stimulating insights from colleagues and students gathered during visits to various parts of the world.The academic study of religion must now encompass more than it has done until now the effects of modern media and communications technologies, global consumption patterns, cultural mobility, and changing geo-political configurations. Scholars of religion are are being outpaced by these developments, whether because of the limitations of vision, or the shortsightedness of theoretical lenses.' The argument is that sites such as art, the media, Internet, outer space, diasporas, global culture, nature, and the public space deserve critical attention - not just for reasons of content, but because these new or neglected sites offer a potential challenge to our categories and concepts. Focus has to be shifted increasingly from bounded local cultures to transnational cultural flows and the significance of place has...

2021

Six world religions. Seven scholars, at the top of their games --Hinduism (Wendy Doniger), Buddhism (Donald S. Lopez, Jr.), Daoism (James Robson), Judaism (David Biale), Christianity (Lawrence S. Cunningham), and Islam (Jane Dammen McAuliffe). Together with general editor, Pulitzer Prize winner, Jack Miles, they have collaborated in amassing the 4,329 page, two volume Norton Anthology of World Religions (hereafter NAWR). Whew! Luckily, for our sway-backed students, weighed down by their bulging backpacks, W. W. Norton and Company have promised paperbacks for each individual religion by winter 2016. Some other reviewers have queried the need and rationale for what they see as yet another compendium of the great religious texts. We can answer this "why?" question partly by considering an answer to the "what?" question. What's in the NAWR? Compared to typical anthologies from the past, this collection really exploits the tremendous progress made by religious studies scholarship over the course of the past generation. While this anthology was not meant to be a testament to the achievements of the generation of scholars come of age since the 1970's, it is. Not your father's coffee table standard "canon" of the world's religions, NAWR is, instead, a virtual whirling Google Earth, spotting the many destinations religious folk worldwide have been visiting in their reading and writing across human history. In a word, there's plenty new here, and good reasons for it. (What's not here are religions without writing or who have not chosen or been able to write, religions without "literatures," in the strict sense, without written texts.) The "what" that is here is then easily enough glossed: thousands of chronologically arranged readings, many maps and handy timelines; all sorts of 'literatures,' ranging from the canonic scriptures, to extra-canonical

Islam and Christian–Muslim Relations, 2017

Twenty-First Century Theologies of Religions is an anthology that turns around one central book: Alan Race's Christians and Religious Pluralism: Patterns in the Christian Theology of Religions (1983), and more specifically, around the typology exclusivism, inclusivism and pluralism, presented by Race in his seminal work. While many scholars simply take the typology for granted and repeat it, some denounce it, and others present variations on it. It is somewhat regrettable that no one of the distinguished writers of the articles mentions that the first attempt at a similar kind of typology -to my knowledge -was presented by J. Peter Schineller already in 1976 (Theological Studies 37,. The first part of the book is entitled "Disputing and Using the Typology" (Chapters 1-6).

Like the essays in its twin volume, The Crucible of Religion in Late Antiquity: Selected Essays (Tübingen: Mohr Siebeck, 2021), those collected here have been only slightly edited, also in order to provide some unity in the pattern of references. I have not attempted, however, to update these references. Today, I should formulate the problems, and express my own though, rather differently. I am grateful to Dr. Henning Ziebritzki, Director of Mohr Siebeck, for his kind offer to publish these two volumes. At Mohr Siebeck, Elena Müller skillfully accompanied the project. I am deeply indebted to David L. Dusenbury, for his close and generous collaboration on the copy editing of these two volumes, throughout the long and difficult period of various limitations and lockdowns, in Jerusalem as elsewhere, during the Coronavirus pandemic. This book is dedicated to two dear friends, met in Cambridge (Mass.), across the ocean, almost fifty years ago. In Jerusalem, it is through crossing another, more insidious divide between East and West that we meet. In tragic circumstances, theirs is the face of dignity and wisdom.

"The [15-volume] Encyclopedia of Religion...belongs in [the] category of the mega-encyclopedia, which stands at the pinnacle of complexity and comprehensiveness....For whom is this vast collection of erudition intended? From the Introduction to the first edition we learn that its developers had in mind both general readers and specialists within religious studies. The King’s College reviewers repeatedly alluded to the possibility of sending students to it, although not to all entries “without warning,"...suggesting that teachers should be familiar with it if for no other reason. Johnston underscores its intrinsic value for scholars who, in postmodern fashion, must become well acquainted with areas of scholarship beyond their own expertise. Toward this end, the bibliographies that conclude each entry will be of particular value, especially in those cases where they take the form of bibliographic essays rather than sheer lists of references. But Johnston recommends reference works of this type for casual grazing as well, and for this purpose the pastures offered by the ER are luxuriant and nourishing indeed, an irreplaceable resource for self-teaching. It is surely a work with which all scholars of religion should be well acquainted even if it is not on their own shelves."