SR Supplements Series

This book contains, almost without change in content or style, the Annie Kinkead Warfield Lectures delivered at Princeton Theological Seminary in February, 1974. The theme of the lectures has been well worked over by contemporary theologians from almost every conceivable angle of Christian thought. Yet the subject was chosen because of a) a life-long personal interest in it; b) a deep conviction about its primary significance for Christian understanding and life; c) the disquiet and challenge that lay in the fact that though many in our day have spoken on the subject none seems to say things I find it necessary to say in order to achieve wholeness in Christian thought and life.

Following a critical review of previous theological scholarship on Heidegger and a survey of North American philosophy of religion, the book examines Heidegger’s philosophy of religion and its influence on the North American variety of the same.

The essays which are brought together here were originally delivered during the first colloquium of the Karl Earth Society of North America. It met at Victoria University in Toronto on October 26 to 28, 1972, and was entitled: "The Theology of Karl Barth." The addresses by Markus Barth and Arthur Cochrane were given during the Colloquium Dinner; the others were more 'formal' and followed by at times very animated discussion. During that colloquium the Karl Barth Society of North America was inaugurated. Its aim, far from being a personality-cult of Karl Barth, is to encourage a critical and constructive theology through the exploration of his work. It is envisaged that the assistance given to the Karl Barth Stiftung in Europe in its purpose to collect and preserve all literature by and about Karl Barth, the publication of a complete edition of his works together with the establishment on this Continent of a similar collection will make available for theological research materials that will adequately meet the proposed aim. Both the academic and the pastoral areas of theology are meant to benefit from the endeavours of this Society. —from the Introduction by Martin Rumscheidt

In September of 1976 a group of some fifty scholars and practising mystics gathered at the University of Calgary. The chief objective of the Conference was to ponder and assess the nature of mysticism in its Eastern, Western and North American Indian forms. The method the Conference followed was somewhat unusual in that it aimed at a dialogue between the practising mystics and the scholars. What this book presents to the reader is not the outcome of the dialogue, but the personal statements and papers from which the dialogue began. Of course there is a degree to which the dialogue is already present, in that the papers of the scholars were written with the statements of the mystics in hand. Among some of the philosophers present, a set of more formal comments on each others presentations was recorded and these have been included.

This study of the meaning and the experience of mysticism is a product of the author's personal interest in mysticism and his reflection, as a philosopher, on some of the philosophical questions raised by mysticism is a "a psychological process which occurs with varying degrees of intensity in everyone's life" and the observation that this process changes the experiencer, the author goes on to discuss such questions as "Can we define mysticism?" and "Can we describe mystical experiences?," "Is mysticism rational?," and "What is the meaning of mystical experience?"

The papers published in this volume were originally read and discussed at a three day seminar sponsored by the Canadian Society for the Study of Religion/Societie Canadienne des Sciences Religieuses at Laval University, Quebec City, Quebec, May 28th to 30th, 1976. This seminar served the important function of bringing together the majority of the Canadian scholars who specialize in Indian Philosophy and Religion. The topic, Language was chosen a year earlier so that advance study on a common theme could be undertaken by all who participated. Some thirty professors, as well as a few senior graduate students, engaged in the discussion. An additional and important feature of the seminar was that since it was held during the Learned Societies meetings, a number of Western scholars with an interest in language were able to listen in to the thinking of their Eastern colleagues. This provided the basis for some interesting and informed dialogue.

This collection focusses on the proposition "that theology is at its best when it is political, and politics is saved from a secular ideology when it listens to a theological critique." The editor draws parallels between the Canaanite period of Israelite history and the "Liberal Possessive Individualism" that he sees dominating Canadian ideology. Following William Hordern's essay defining political theology, economist Abraham Rotstein examines "The Apocalyptic Tradition: Luther and Marx" and philosopher Kai Nielsen, writing from a atheistic and socialist perspective, asks, "Do We Need a Political Theology?" Dorothee Sölle, eminent student of political theology, writes on "Theology and Liberation.": Two Quebec theologians, Yves Vaillancourt and Guy Bourgeault, give a Christian-Marxist analysis of "Church and Worker in Quebec." Roger Hutchinson provides a concluding summary statement. Responses by Gregory Baum, Patrick Kerans, and the editor enhance the collection. The volume makes clear in the increasing importance of political theology in the study of religion and theneed for increased dialogue between theology and politics.

Har Dayal's The Bodhisattva Doctrine in Buddhist Sanskrit Literature published in 1931 was the first extensive study in English of the Bodhisattva doctrine. Dayal discussed the Bodhisattva doctrine as it was expounded in the Buddhist Sanskrit texts, and it remains a question whether anything more can be added to his excellent study. However, no other book on the doctrine has appeared in English subsequent to Dayal's study, and Buddhist scholarship, having expanded beyond the boundaries of the Sanskrit language, must now take into account information found not only in the Sanskrit language but also in other languages fundamental to Buddhist studies. In order to investigate what current research in Sanskrit, Tibetan, Chinese, and Japanese materials could contribute to the study of the Bodhisattva doctrine, the Department of Religious Studies at the University of Calgary planned a conference around the theme of the Bodhisattva. The papers presented in this volume were first read and discussed at the conference.

An edited version of the proceedings of the Symposium of Elders and Scholars held at the University of Alberta, September 1977, including seminars with the elders of various Native peoples and papers delivered by such eminent students of Native religions as Ǎke Hultkrantz, Joseph Epes Brown, Sam D. Gill, and Karl Luckert.

Nine Canadian scholars of Buddhism consider philosophical and cultural issues in Buddhist thought. Part I, “On Being,” discusses the philosophical problem of Being in the school of the Middle Way, Mādhyamika Buddhism, and in the Tantric School of Mahāyāna Buddhism. Part II, “On the Indian Milieu,” surveys Hindu views of Buddhism and explores Buddhism’s relationship with other Indian religious and philosophical traditions. Part III, “On the Chinese Milieu,” analyzes developments in Buddhist thought in China.

Mysticism is condemned as often as it is praised. Much of the condemnation comes from mysticism’s apparent disregard of morality and ethics. For mystics, the experience of “union” transcends all moral concern. In this careful examination of the works of such practitioners or examiners of mysticism as Paul Tillich, Thomas Merton, Evelyn Underhill, and Martin Buber, the author posits a spectrum of uneasy relationships between mysticism and morality. Horne explores the polarities of apophatic (imageless) and imaginative mysticism, the contemplative and the active life, and morality and amorality. He stresses the importance of the distinction between “proper-name” (entirely personal) morality and “social” morality, for the history of Christian mysticism is a mix of minimal moral concern, proper-name morality, and social morality. The volume will be of interest to students of religious experience, ethics, and the recent history of mysticism. Carefully reasoned and documented, the argument is couched in clear prose, easily accessible to lay readers as well as to scholars.

Is there any escape form the awareness of pain and the bonds of an unending cycle of life? Why are human subject to craving" What is the nature human beings? The Buddhist understanding of salvation is based upon such queries. A thorough grasp of the function of craving in religious life is strategic to an understanding of Buddhism, yet its role in the Buddhist plan of salvation is easy to oversimplify and misinterpret. Matthews examines the concept of craving in Buddhism from both a phenomenological and religious perspective. He btings to the task a critical examination of key canonical texts of the Sutta Pitaka (Nikayas) as well as extensive travel in research of the meaning of craving for contemporary Buddhists, from learned monks to lay villagers. Having established the Buddhist perspective on how craving arises, how it affects the mind, and how it can be redirected, the volume concludes with spiritual implications of craving: crucial to awareness and freedom—emancipation—is the engagement and harnessing rather than suppression of craving. The volume will be of interest to students of Buddhism, historians of religion, and persons interested in basic human questions.

While the textual focus of this collection of essays is the Spiritual Exercise of Ignatius of Loyola, the essays are much more than textual analyses; they deal with the tradition and institutions associated with Ignatian spirituality, with historical and philosophical perspectives on Ignatian spirituality, with the contemporary search for spiritual life. In addition, the question of the relationship of the contemporary believer to past events is addressed, as well as the question of the relationship between spirituality and ministry. The strong and effective combination of historical and contemporary concerns, as well as of textual and spiritual concerns, results in a volume of importance to students of religious history and of spirituality. The analysis of the Exercises and the discussion of spiritual direction will also be of great value to ministers and pastors—and to all those pursuing "spiritual life in a secular age."

These essays represent a multidisciplinary approach to the study of religion and, especially, Judaism. Setting aside common scholarly concerns with source criticism and history of interpretation, Shimon Levy argues that in Numbers 11 the redactor has forged diverse elements into a unity. Observing that much of what is said about Second Commonwealth Judaic culture is speculative, Jack Lightstone calls for radical revision of accepted portrayals of the period. Ira Robinson's study of al-Kirkisani's effort to differentiate magic and miracle while demonstrating the rationality of belief in miracle locates his thoughts in the context of Rabbinic and Muslim treatments of the subject. While historians of modern Judaism have acknowledged in the influence of Kant and Hegel, Rousseau, contends Michel Despland, is often overlooked; he opened the way for changes in social and religious life. In Walter Benjamin's philosophy of history Charles Davis finds a significant combining of elements from Kabbalistic and Marxist thought. Michael Oppenheim finds a common core of concerns addressed by modern Jewish philosophers: a struggle with modernity, identification with Jewish thought and values, and commitment to their Jewish communities. Gershon Hundert's "Reflections on the 'Whig' Interpretation of Jewish History" argues—vis-à-vis the Jerusalem school of Zionist historians—that the responsibility of national historians to their community can be fulfilled only by repudiating ideologies that may stand in the way of the search for truth. Howard Joseph's survey of teh extensive literature on the Holocaust indicates the options the authors find most worthy of continued focus. Jerome Eckstein critically examines one of the few published pieces by Joseph Soloveitchik, who combines the Talmudic genius of the Lithuanian Yeshiva world with mastery of the Western intellectual tradition. B. Barry Levy's study of the Artscroll series of translations of and commentaries on biblical literature examines the assumptions and methodology of the series and the hidden agenda that emerges. Frederick Bird's comparison of charity ethics in Judaism and Christianity draws attention to the imprint on these ethics of the formative period of each religion. The volume will be of interest to student of the Bible, Judaism, and Christianity.

The four essays in this volume present an overview of current issues in studies of the book of Job. The opening essay, by Williams, deals with major aspects of Joban research: new commentaries, Near Eastern backgrounds, textual criticism, language and vocabulary, literary criticism, dating problems, and theological ideas. The remaining essays focus on specifics from within Williams’ overview. Craigie discusses the impact of Ugaritic language and literature on studies of Job. Cox is concerned with textual criticism of Job, primarily with regard to the Septuagint. And, in the final essay, Aufrecht illustrates the importance of Aramaic in biblical studies in general and studies of Job in particular.

The Japanese Pure Land master Shinran (1173–1262) was a product of his age. His angst in the period of the decay of the Dharma, his subsequent search for spiritual liberation, and his ultimate discovery of the path of the nembutsu could not have occurred isolated from the social temper of his time, any more than his religious thought could have developed beyond the fabric of traditional Japanese Buddhist teachings and practices. This study concentrates on the relationship between Shinran's experiences in the first half of his life and his historical and social environment. Both the boldness and subtlety of his ideas begin to emerge in this examination, moving beyond the hagiographical limitations often characteristic of research into the Shin tradition. Numerous Shinran studies have been bound by the limitations of either purely historical or religious-philosophical analysis. But these two approaches have rarely been combined, and since Shinran's early life and his cultural environment together constitute not only the basis but also the matrix of his mature thought and practice, such a combination reveals both the power of his ideas and the cultural factors that stimulated their development.

The Social Uplifters examines the Social Gospel among Canadian Presbyterians prior to the First World War. The book explores the theology, social context, and the strategies of the leaders of the Presbyterian Board of Evangelism and Social Service (C.W. Gordon, James A. Macdonald, Robert Falconer, T.B. Kilpatrick, George Pidgeon, and John G. Shearer). Brian Fraser describes how these men used popular fiction, the secular press, the university, the theological college, the pulpit, and political organization and lobbying to spread their ideas and ideals for a Christian civilization in Canada at the turn of the twentieth century and will be of interest to students and scholars alike.

In this re–examination of the roots of the relationship between religion and science, David Hawkin focuses on the concept of autonomy as he explores the question: Is there continuity and compatibility between the autonomy that underlies Christian faith and the role of individual freedom in the technological age? What makes this work particularly valuable is Professor Hawkin’s review of the theological, philosophical, political, psychological, and sociological works that have formed our ideas of the nature of both Christianity and modernity — Reimarus, Strauss, Schweitzer, and Bultmann on the quest for the historical Jesus; Bauer and Turner on Christian faith and practice; Machiavelli, Nietzsche, Darwin, Freud, and Marx on our historicity; Gogarten, Cox, and Bonhoeffer who affirm our autonomy in the technological process; Ellul and George who deny it.

"It would be possible to argue," writes William Nicholls, "that the pivotal subject of debate among theologians for the past two hundred years has been the relationship between modernity and the Christian tradition." What is modernity—a philosophical outlook or a set of ideas? What is modernization —a social process? Is modernity the same as secularity, as many theologians and sociologists in the West believe? Is the impact of modernity weakening religious traditions? Are the responses of non-Western religious traditions to modernity similar to Western ones, or are they distinctive, indigenous adaptations to the same world-wide development. These are the kinds of concerns the interdisciplinary group of scholars addresses in this volume. Contributors include Moshe Amon ("Utopias and Counter-Utopias"), Alan Davies ("The Rise o Racism in the Nineteenth Century: Symptom of Modernity"), Robert Ellwood, Jr. ("Modern Religion as Folk Religion"), Irving Hexham ("Modernity or Reaction in South Africa: The Case of Afrikaner Religion"), Shotaro Iida ("Japanese New Religions"), Shelia McDonough ("modernity in Islamic Persepctive"), William Nicholls ("Immanent Transcendence: Spirituality in a Scientific and Critical Age"), K. Dad Prithipaul ("Modernity and Religious Studies"), Tom Sinclair-Faulkner ("Caution: Moralists at Work"), Huston Smith ("Can Modernity Accommodate Transcendence?"), and John Wilson ("Modernity and Religion: A Problem of Perspective").