Book Reviews

A New Era in the Study of the New Testament. A REVIEW ESSAY

Ruairidh (Rory) Boid

Recent shifts in the understanding of thing is missing: the knowledge of what the religion of Israel in the first century was on the way to becoming Christian BC and the first century AD signal the thought just before the work of John start of a new era in the understanding of the Baptist (as opposed to varieties of re­ the history of the earliest Christianity and, ligious thought that show some affinity as a consequence, in the understanding of with some aspect of Christian expres­ the New Testament. If you look at the sion). A whole discipline is missing, and first chapter of most introductions to the as a result, the treaunent of the New Tes­ New Testament, or most Church histo­ tament is unbalanced, so much that the im­ ries, you will find something about 'the balance is not noticed. Jewish background'. It is apparent, on a The kind of knowledge that is needed careful reading, that what is said there is indicated indirectly in two new publica­ does not lead on to the ~story of the tions, which will serve as pointers to a Church, or to the content of the New Tes­ change in thinking that has started to be­ tament, in any way except in matters of come apparent over tha last twenty years detail or manner of expression. As a re­ ofso. Both books are of first-rate impor­ sult, the undoubted originality of the con­ tance in their own right. tent of the New Testament seems to The Dead Sea Scrolls Uncovered. The become exaggerated to the point where First Complete Translation and the thoughtful reader starts to wonder Interpretation of 50 Key Documents how it was that large numbers of ordinary Withheld for Over 35 Years. people flocked to John the Baptist or Je­ Robert H. Eisenman and Michael Wise. sus, or how churches sprang up from Ara­ Element, Shaftsebury (UK), Rockport bia to Spain within living memory of the (USA), Brisbane, 1992. ix + 286 pp + 16 mission of Jesus. The Prophets took much plates. ISBN 1-85230-368-9. $39.95. longer to communicate ideas of suppos­ Although the sub-title does not make it edly much less originality, within a much clear, this book makes available a full more restricted stretch of territory. Some- transcription of all the Hebrew and Ara- Australian Religion Studies Review 77

maic texts treated, with photographic re­ (though I have to admit that theological productions of many of them and with ref­ and doctrinal considerations might be af­ erences to photographic reproductions of fecting my perception of the data); but all the texts. The translation and commen­ there is no denying that the comparisons tary can thus be checked against the origi­ they draw between the newly-published nal documents. The work is impressively texts and the New Testament are pro­ accurate (though the number of misprints fouridly significant, go well beyond what in the bibliography and commentary is would once have been conceivable, and too high, and the phonetic transcription of are too numerous and direct to be ex­ the Hebrew is a bit strange). plained away. We can now see much Technically, then, the book is highly more clearly what Catholic Christianity reliable. What about the rather sensational defuied itself against, what divided James sub-title? Well, in this case the facts jus­ from Paul, and so on(: 170-171). Martin tify quite a bit of dramatisation. It is true Luther's reservations about the Epistle of that the texts were withheld for over James tum out to have some historical thirty-five years, and they are certainly support (chapter 6). Furthermore, there key. documents. There is no need to go are glimpses of the lines of thought that into the well known history of the sordid came before both types of Christianity. monopolisation of these texts, the full I would like to make some observa­ story can be read in Eisenman and Wise's tions of my own here. Leaving aside the introductions. One point only needs to be question of the relationship of the history brought out here: the claims that the un­ of the Qumran community to the history published and inaccessible texts had noth­ of the formation of Christianity, one fact ing of interest to add to what was already remains: Christianity shows up as a natu­ known can now be seen, even to a non­ raldevelopment of its time. This means specialist, to be false. It can be seen as that what the Church had put forward as well that the descriptions of the content of doctrine, that Israel is the Church, can be the texts, to the extent that they were seen to be a proposition defensible in his­ given, were in part false to the point of torical tenns. By contrast, Pharisaism did dishonesty. not have hegemony, and has less claim to The texts published here are all from be representative than the complex move­ Cave 4. They tend to deal with theology ments that led to Christianity. more than community organisation. Mat­ The religion called Judaism in modem ters treated include revelation, inspiration, times is the descendant of Pharisaism as pre-destination, the rule of God on earth, re-organised in the second century AD. the nature of evil, the fate of the soul, and Now, it deserves to be mentioned that the soon. custodian of these texts during the years The importance of these texts for the when they were withheld from scholars present purpose is that although the Qum­ was the Department of Antiquities of the ran community was neither Christian nor State of Israel; that the conclusions that semi-Christian, it influenced Christianity could be drawn from the content of these profoundly, both directly and also by pro­ texts are in opposition to the viewpoint of voking a reaction. There is room to dis­ fundamentalist Protestant eschatological agree with Eisenman and Wise over the thinking, specially in North America, nature of the relationship to Christianity which sees the State of Israel as a fulfil- 78 Volume Six, Number 1

ment of prophecy; and that such conclu­ Ferdinand Dexinger and Reinhard Pum­ sions are in opposition, in a different way, mer (eds). Wissenschaftliche Buchgesell­ to the modernistic Vatican pronounce­ schaft, Darmstadt, 1992. VITI+ 477 pp. ments on the relationship of Jews to Chris­ ISBN 3-534-08557-4. ISSN 0509-9609. tians and Judaism to Christianity. I do not This book is intended by the editors to say that the custodians necessarily per­ be a source for all aspects of the study of ceived these connections but the texts are the Samaritans, but there is a weighting to­ there to br interpreted, and the connec­ wards the late Old Testament period, and tions are logically demonstrable. The more particularly towards the inter-Tes­ texts do not 'threaten Christianity', as has tamental and New Testament periods. For been claimed, but they have potential po­ our present purpose, the book can be litical significance. looked at from the last-mentioned aspect. The insight derived from the new ma­ First, a word on the organisation of the terial must have a pervasive effect on the book. Knowledge of the Samaritans has way that other texts from the same period been achieved very slowly, literally over are evaluated. Some of the documents of centuries. There are three main reasons diverse character conveniently labelled as for this: the difficulties in recovering and the Pseudepigrapha, such as the Jewish interpreting the primary sources in Ara­ sections (not the Christian sections) of the maic and Arabic; the fragmentariness of Sibylline Oracles, or the Testament of the sources from the ancient period; and Levi (see XVIII: 10-12) or I Enoch (see the consequent need to work backwards Book II), or II Enoch, or IV Ezra(see VI: in time from the relatively well known to 1 according to the Ethiopic version), con­ the obscure. The most important studies tain passages that seem to be 'too Chris­ on the Samaritans are not very general in tian' for Jewish texts of any period, but scope, and some of them are fairly old by which are not Christian enough to be ex­ comparison with the standard sources in plained away as Christian interpolation. A other disciplines. What Pummer and Dex­ few very recent studies, based in part on inger have done is to compose two long the Cave 4 texts, have shown that such introductory chapters to summarise the passages in the Pseudepigrapha will have present state of knowledge and orientate to be treated as authentic. On the other the reader, and then to add nineteen arti­ hand, given the diversity of thought in the cles, by various authors, setting out vari­ Qumran texts, The Pseudepigrapha, ous aspects of the subject. These nineteen Philo, and so on, it will no longer be pos­ articles are not all of equal quality, some sible to rely on Rabbinic texts for an ade­ of them were written before the publica­ quate picture of the religion of Israel in tion of some quite important texts, and the first century. The Rabbinic texts will only one short item was specially written have a place, but no more than that. for the volume. Nevertheless, the editors *** have used the only feasible method of set­ The second book to be noticed is of ting out the present state of knowledge. quite different format and purpose, but The quality of their judgment in the has the same implications for the history choice of the articles is really remarkable. of Christianity. The two chapters by Pummer and Dex­ Die Samaritaner inger are in German. Of the nineteen arti­ cles attached, eleven are in German Australian Religion Studies Review 79

(including a couple translated from He­ lowed Jerusalem. Dexinger takes the dis­ brew), and the remaining eight are in Eng­ pute over the location of the Holy Place lish. to be the original matter of dispute, and The chapter by Pummer is a survey of his arguments are very convincing. My the main aspects of the present state of own study of the material on Samaritan knowledge of the Samaritans. Under sects indicates that ideas spread freely be­ some headings, such as Samaritans and tween Jews and Samaritans, which would Qumran, hardly anything is said, but that support Dexinger' s conclusions. is how it is in the present state of knowl­ There is only one serious flaw in this edge. The short Bibliographies at the start excellent book, and that lies in the general of each section and in the footnotes are bibliography. To cite some examples: the very well done, though there are some reference to Der Taheb, by Dexinger, is lapses, where articles that are not relevant wrong. The work is listed as a mono­ have been put down on the strength of graph, but in fact was published as an arti­ their title. The best feature of this chapter cle in the journal Kairos. It would be is undoubtedly Pummer's own assess­ impossible to locate my article 'Use, ments, which are sober and profound , Authority, and Exegesis of Mirka in the specially in regard to the plausibility of Samaritan Tradition' on the basis of the competing theories or the quality of the entry in the bibliography. Articles and secondary sources. The non-specialist can books in Hebrew are referred to only in a rely on this chapter with confidence. translation of their title in Gennan. Mis­ The chapter by Dexinger is concerned takes like this are a trap for the non-spe­ with the question of the origin of the Sa­ cialist and sometime for the expert. Not maritans. This is a question that had to be every book and article mentioned in the tackled because it affects the question of book has an entry in the bibliography, e.g. the reliability of Samaritan traditions. Macuch 's book on Samaritan Aramaic. This study is not the longest, but it is the In all other respects, this book can be most thorough ever done on the subject. recommended unreservedly. There would Much remains uncertain, but there are a be no practical way of approaching the couple of indisputable facts: first, that study of the Samaritans without using it they arose within the religious community constantly. of Israel; second, that there has been no The infonnation given in the book, dif­ foreign influence on their theology and ficult as much of it is to handle, makes it practice, or at least, no more than the possible to look at a question that the equivalent foreign influences on the Jews. authors raise for consideration(: 39-50). Whether they arose in the first instance as What follows is not necessarily the view a distinct community over the question of of either Pummer or Dexinger. Did any the location of the Holy Place, or for fonn of Samaritan thought (and the vari­ some other reason, is not yet clear. Well ety was quite considerable) tend towards before the New Testament period, how­ any of the central tenets of Christianity? ever, the Samaritans could define them­ The answer is that some Samaritans were selves as orthodox Israelites upholding working towards a concept of the Incarna­ the sanctity of Mt Gerizim, with the Jews tion. This is an enonnously important dis­ bemg by definition heretical Israelites that covery. In contrast, to debate the had rejected Mt. Gerizim for the unhal- existence of Messianic concepts is often 80 Volume Six, Number 1

to avoid the most important questions. not far from the concept of the figure of The tenn Mashiah/Messias/Christ/Mes­ the Lesser Yahweh or Metatron in some siah is so general that it could be trans­ of the more explicit Hechaloth texts of lated as "authorised person". To say that Rabbinic metaphysics. The absorption of the first Christians accepted Jesus as the Enoch into this figure after his translation Christ is nearly a tautology: it only means is in the same line of thought as ~orne they considered their leader to have some fonns of adoptionist Christology"'. None kind of divine approval. The leader of the of this is Christianity, but it is a world of Jewish revolt against Rome was equally a concepts that stand in some historical rela­ Christ to his soldiers. What defines Chris­ tionship to the central doctrines of Christi­ tianity is not belief in a Christ, but belief anity. This path leads back to the in the Incarnation. This belief has then led Pseudepigrapha and then back to the Old to a narrowing down of the word Christ in Testament. The doctrines were pre-sup­ Christian usage. posed in the Temple cult itself, as Maier The following is a very brief summary has shown. We could add the Songs of of the evidence for what is claimed. the Sabbath Sacrifices from Qumran to The publication of a critical edition of Maier's examples. There are connections the Tibat Marqe (4th century) and com­ with many other Qumran texts as well, as parison with infonnation from the oldest Eisenman and Wise point out continually. surviving Samaritan liturgy, along with The New Testament itself gives clear Patristic sources, shows that some Samari­ evidence that Christianity was first tans were well on the way to hypostatis­ preached in an environment of concepts ing the creative Power of God, moving on that were common property and were from concepts to be found in some Jewish well on the way towards Christianity. sources, such as the Book of Wisdom and These are not the 'parallels' of the the Book of Baruch. A cluster of groups standard commentaries, referring to called Dositheans included some that fonns of expression or isolated concepts: were willing to see their founder as ex­ they are concepts central to Christian pressing this Power, giving him the title dogma. John the Baptist was a person of 1 'the Standing One' . The same title was his time: the multitudes beard him gladly; claimed by Simon Magus. Some and John fully expected someone like Je­ Dositheans used the title 'the Example', sus. Jesus could expect his opponents to with the connotation of what we would find Christology in the Pentateuch with­ call 'the first-fruits of them that slept' (I out needing any source references (or the Cor. XV:20). The title, or the concept of evangelist thought that Jesus would have the Christ as primarily or only the leader expected this: the distinction does not mat­ 4 in resurrection, is found in some fonns of ter) . Are the opponents of Jesus here 2 early Christianity . None of this shows any different from the learned Jew quoted that some Samaritans were Christian, but in Against Celsus (1:49 and 11:77), who it does show that the preaching of Christi­ could accept something approaching anity would have been intelligible to its Christology but not the person of Jesus? first hearers, if they had been Samaritans, The Samaritan woman expected someone or Samaritans of the right kind. exactly like Jesus, and so did the rest of The hypostatisation of the creative the village (John IV). When the High Power of God mentioned previously is Priest accused Jesus of blasphemy, Jesus Australian Religion Studies Review 81

had not said anything that would provoke Nevertheless, there should be some echo such a charge (Matt XXVI:62-65; Luke of the teaching of basic concepts by Jesus XXII:67-71). There can be no blasphemy in the Gospels, if it were necessary for in claiming the title Christ/Messias, with­ him to do so. What can be seen is hardly out any further definition. There could ever the teaching of basic doctrines, but be no blasphemy in quoting the Book of the correction of errors in doctrine held Daniel, without comment. There could by a part of the people, but not by every­ be no blasphemy in using the title Son of one (Mark XII:18-27; 35-37), or additions 5 God, without further definition . A to doctrine already known (Mark Vlll: 31- common explanation is that the High 31; IX:11-13; X: 32.:34). This can be Priest already knew what Jesus had taken to mean that most of what was to claimed and needed only a confinnation. become Christian doctrine was already This might well be right, but the High commonly known, though some matters Priest himself fell into a trap in unthink­ were in dispute, and not all the complex 7 ingly asserting that these vague terms of ideas was equally acceptable to Jesus . could have only what we would call a Some of the infonnation set out here Christian meaning, and then confirming needs more consideration, but enough is his mistake by not asking Jesus to define clear to draw a general conclusion. New how he used them. When Jesus asked the Testament scholars will have to shift man he had cured of blindness whether he their gaze to what has been their blind believed in the Son of Man, the man im­ spot, the thought-world where the mediately took the tenn in what we would main Christian doctrines (not just fonns call a Christian sense and assumed that of expression or detail) were easily un­ the Son of Man could be expected to be derstandable when heard preached, be­ incarnated (John X:35-38). The crowd cause they were already familiar. As that did not believe in Jesus complained usual with rather fundamental advances, that he had an earthly origin. They ex­ the first signs of the new perception have pected someone in earthly guise but of su­ come from scholars outside, or on the pernatural origin, with no real component edges, of the field. The realisation is old, 6 of earthly origin • but Origen and Pico della Mirandola, and The synoptic Gospels are not an ade­ others like them over the centuries, did quate basis for explaining what Christian­ not have the textual evidence to go from ity consists of, except to someone who is instinct to proof. At the end of the twenti­ already a Christian. John's Gospel is full eth century, we can do that and the first of explicit theology, but it would be hard steps in documentation have been taken. to understand without already knowing basic doctrine. Both types of Gospel as­ Notes sume existing knowledge of the essential concepts of Christianity. Now, this might 1. See Hans Leisegang Die Gnosis, Leipzig be due to the circumstances and purpose 1941 (French translation, La Gnose, Paris of their composition and editing, and 1951), chapter 3, on the precise meaning of might only mean that the very early this term. church had its doctrine set out in a creed 2. See the Epistle of the Apostles, par 21 & with a commentary, an idea which seems 28; Teaching of the Twelve Apostles, X: 2-3. to surface here and there in the Epistles. For a striking Jewish (not Jewish-Christian) 82 Volume Six, Number 1

expression of the same idea, see 'Origen in classroom or pulpit, office or living Against Celsus, IT: 77. For the Dosithean evi­ room, will profit by a close reading. dence, see my article 'Use, authority, and exe­ The first, theoretical section, attempts gesis of Mikra in the Samaritan tradition', to link multiculturalism with religion in note 51 (in CRINT part 2, voll, Mikra) quot­ various ways. Personally I found the most ing Abul-Fatah. See also Leisegang on the Pa­ tristic evidence. provocative essay here the Charles Strong lecture by Victor Hayes in honour of 3. For our present purpose the date of the texts does not matter, since the concepts can be whom the volume is dedicated. I am not traced back to the frrst century, and they convinced that his concept of 'faithful would not have been entertained after the ap­ syncretism' solves all the problems of pearance of Christianity unless they had very conceptual clarity and historical usage for deep roots. For the collected materials, see Pe­ which it is enlisted, but it clearly is impor­ ter Schnier Synopse zur Hekhalot-Literatur, tant to distinguish a successful integration Tiibingen 1981. For the continuity and antiq­ of concepts and practices from one in uity of the ideas, see Ithamar Gruenewald which fundamental unresolved tensions Apocalyptic and Merkavah Mysticism, remain. Leiden, E J Brill1980; Johann Maier Vom While the notion of religious essences Kultus zur Gnosis: Bundeslade, Gottesthron, und Miirkabah, Salzburg 1964. is rightly suspect today, it would seem 4. See John V: 45-47 in context. that syncretism lies in beliefs rather prac­ 5. On this term see Brendan Byrne 'Sons of tices. Visser 't Hooft's emphasis on 'struc­ God, - 'Seed ofAbraham,, Rome 1979, chap­ tures' in distinguishing syncretism from ter 1. what he calls 'absorption' and 'transla­ 6. This is the outlook that led to docetic Chris­ tion' blurs this key issue by its implicit tianity (John VII: 27). claim that it is fonnal properties that dis­ 7. The Pharisees and Sadducees are singled tinguish religions. Hayes' notion of fidel­ out for attack because they represent incom­ ity, emphasising both continuities and patible organised movements, but even they personal commitment, is a considerable wanted to get frrst some advantage from John advance. There are, however, still many (Matt lll: 7). questions left open as in all good theoreti­ Religion and Multicblturalism in cal explorations. I myself have never met Australia: Essays in Honour of Victor Victor Hayes' ideal traveller to other relig­ Hayes ious realms who returns 'without cargo' Norman Habel (ed.) AASR, Adelaide but it is an intriguing and provoking im­ 1992. Special Studies in Religion Series age. No.7. ISBN 0 908083165,359 pp. $29.95 The second section on 'Multicultural­ This latest book in the AASR series is ism in the Australian Context' raises fun­ mainly about weasel words, dangerously damental questions about the religiosity slippery concepts that are often a substi­ of Australian culture. Many would query tute for thought and close analysis. Some Ian Gillman's reading of Australian relig­ of these are: 'multiculturalism' itself, and ious history as demonstrating a prefer­ its cognate 'culture'; 'syncretism', 'secu­ ence for morality over mysterium. The larisation', 'pluralism', 'ethnicity', 'ra­ central question is, as always, where to cism', and, of course, 'religion'. Anyone look for 'rumours of angels'. The seminal who deals in this verbal currency whether works of Australian literary and artistic culture, even those often cited as support- Australian Religion Studies Review 83

ing the 'secularist' thesis- Lawson and done an unusually fine job in assembling Adam Lindsay Gordon, landscape paint­ such a balanced and comprehensive range ers and Dionysian artists and musicians­ of papers while retaining a common fo­ may be read as openings into transcen­ cus. It would be hard to imagine a more dence. Penny Magee's analysis of Patrick appropriate tribute to a man who is him­ White moves in this direction. self a consummate editor, and to whose la­ The most original contribution to this bours in this regard AASR owes so much. second section, however, is Tony Swain's 'Reinventing the Eternal: Aboriginal Paul Rule Spirituality and Modernity'. Swain's LaTrobe University theme is none other than the emergence Collections of Religion and Theology in of a new pan-Aboriginal religion in Aus­ Australia and New Zealand. tralia based on mythical themes drawn Jenkin, Coralie E.J.(ed.) Adelaide: Auslib from the experience of oppression and dis­ Press, 1992. 186 pp. $32.00 pap. ISBN 1- possession (the 'Captain Cook' stories 875145-11-7 found very widely now) as well as old im­ Allan Bundy's Auslib Press continues ages in new ecological bottles ('Mother to improve the physical quality of its prod­ Earth'). If there are still any who think ucts in tenns of both binding and layout. Aboriginal religion is frozen and/or dying The present work is no exception, al­ this important article should disabuse though the high reduction in font size them. used in the frontmatter is a strain on age­ The third section includes chapters on ing eyes. Inside this otherwise attractive Judaism, Hinduism, and Buddhism in volume what does one find? Australia, as well as one on multicultural 'CORTIANZ (an exceedingly unattrac­ congregations in the Uniting Church. tive acronym sounding more medicinal These would be very useful to teachers of than theological) has been compiled to as­ the Victorian VCE unit on 'Religion and sist in the location of religious and theo­ Society' and their equivalents elsewhere. logical materials held in libraries in So too would the discussions in part IV Australia and New Zealand, as well as on curriculum and ethics, especially Basil collections held by bodies which define Moore's criticism of the absence of ex­ themselves as religions or are listed plicit attention to racism in Australian in .. Many Faiths One Nation ... or.. Beliefs school religious education. and Practices in New Zealand .... I have The last chapters deal with 'Multicultu­ not defined "religion" or ~~theology"' [p.3]. ralism and the Biblical Text'. All three, The result of this approach is a compi­ however, those by Habel and Gardner ex­ lation which includes far more than it plicitly, and Conrad's implicitly, deal should. For example, Christian Science with Old Testament multiculturalism. Reading Rooms are listed, yet none of There seems to be a gap here in the ab­ them has more than a handful of books sence of a treatment of the multicultural­ and certainly cannot be defined as ali­ ism of the Early Christian Church, brary. Equally, is it acceptable to speak of especially in Paul. a collection of thirty (State Zionist Coun­ Gaps are not, on the whole, a feature cil) or forty (South Eastern Christian Cen­ of this collection as they are in so many tre) books as a library? I think not, unless festschrifts. Nonnan Habel, the editor, has 84 Volume Six, Number 1

those few books are unique volumes of Auslib Press directories, which I would scholarship, which is most unlikely. In prefer to rely on for the present. other words Jenkin includes many entries which hardly count as libraries and which G.E.Gorman are certainly questionable as theological Charles Sturt University- Riverina or religious collections. Keyguide to Information Sources on On the other hand she does include World Religions. much that is useful- universities and theo­ Holm, Jean. London: Mansell Publishing, logical colleges, religious orders and di­ 1991. xi+ 259 pp. £50.00 cloth ISBN 0- ocesan resource centres, private societies 7201-2083-7 and public libraries. Here is the most ex­ In this work the compiler has sought tensive guide yet produced to religion and to have two bob each way in her defini­ theology collections in Australia and New tion of 'world religions'. On the one hand Zealand. Each entry consists of the fol­ she includes all major religious systems lowing elements: name, religious affili­ from Baha'i to Zoroastrianism (twelve re­ ation, address, precise location, date of ligions in all) but on the other excludes foundation, name of librarian, opening 'biblical studies and mainstream Christian hours, size of collection, subject theology and Church history ... because strengths, classification system, subject sources of infonnation on these are al­ headings, number of staff, note on access. ready well documented' (p. x). But surely Not every entry includes all elements, and one could say the same of all aspects of occasionally the infonnation can be mis­ Christianity and also of Judaism at the leading, as that for the National Library very least, so why include these religions of New Zealand that lists serial holdings at all? Holm has been hoist on her own pe­ as 4870, most of which must be in fields tard and cannot justify the present volume other than religion. New Zealand libraries according to her own criteria. are interfiled with Australian entries, This is not to say that such a volume is which makes no sense. There is an institu­ unwarranted. Adams' A Reader's Guide tional index at the begin¢ng and a subject to the Great Religions and Karpinski's index at the end, the latter often unhelp­ The Religious Life ofMan, the closest fully broad: 'Bible Study' certainly could competitors to Holm, are both nearly fif­ have been subdivided by tradition, for ex­ teen years old. The only current title ample. The preface provides precious lit­ which comes close to this volume is Vol­ tle infonnation on how the data were ume 4 of The Reader's Adviser (13th ed., collected or when - key infonnation in a 1988), which covers Judaism and Christi­ work of this kind. anity together with some attention to Is­ While it is valuable to have public and lam and Eastern religions, but this is a far university libraries included in a guide to more basic guide than Holm. religious and theological libraries, and to What does she seek to achieve? 'The have updated infonnation on all of the en­ aim of this book is to indicate the nature tries, there are on balance far too many and range of the reference material avail­ flaws and shortcomings in this volume for able for the study of world religions' (p. it to be recommended. The major theo­ ix). To achieve this aim, Holm presents logical collections are listed in other her infonnation in three parts. Part 1 of- Australian Religion Studies Review 85

fers an introduction to the scope of relig­ eluded in view of Holm's exclusive ious studies and a discussion of relevant clause cited above). organisations and types of literature. This On the whole titles in the Keyguide se­ overview is well suited to the needs of ref­ ries can be recommended for purchase; erence librarians unfamiliar with religious unfortunately, this one cannot because of studies and to students. Part 2, nearly 200 its dog's breakfast approach to both con­ pages, is the bibliographic listing. The tent and arrangement. This is a pity, be­ 1019 entries are arranged into twenty-two cause buried among the dross is some sections, both geographical and religious. useful and clearly annotated material. On The rationale for this is not clearly ex­ the whole one would be better advised to plained: 'works which deal with only one spend money on a series of discrete vol­ religion are in their named sections. How­ umes on specific religions. ever, all the religions are also represented in the multi-regional/multi-faith andre­ G.E.Gorman gional sections, and most in the interfaith Charles Sturt University-Riverina relations section, and, to a lesser extent, Encyclopedia of Early Christianity. in the general section' (p. 47). What this Ferguson, Everett, ed. London: StJames really means is that works on a particular Press, 1990. xx + 983 pp. price not re­ religion can appear almost anywhere: for ported cloth ISBN 1-55862-104-0 example, there are some fifty entries on Taking as its time frame the period Hinduism which appear outside the sec­ from the life of Jesus to about 600AD, tion on that religion. Furthetmore, there is this encyclopedia covers people, places, no indication of what the regional sec­ doctrines and practices, art and liturgy, tions (of which there are six, with subdivi­ heresies and schisms of the early church. sions) contain. Frankly, the organisation It contains 977 signed entries from 135 is p1lzzling and frustrating. The index, contributors, all of whom are listed to­ combining authors, titles and subjects in a gether with their affiliations at the begin­ single sequence, will do little to allay the ning of the work. It is a fully ecumenical puzzlement and frustration; and I suspect work incorporating the views of Protes­ that many potential users will end up look­ tant, Catholic, Anglican and Orthodox ing elsewhere. scholarship. The Preface provides an ex­ Finally, the range of sources is also cellent description of the rationale, con­ puzzling. Some highly marginal titles are tent and arrangement of the work; this is included - Gotman and Mills' Guide to followed by a General Bibliography, Ab­ Current National Bibliographies in the breviations, Contributors and Chronol­ Third World, for example, while count­ ogy, and the entire work concludes with a less directly relevant items are missed, thirty-seven page index. The entries many in this reviewer's Greenwood Press themselves generally follow a standard series, Bibliographies and Indexes in Re­ fotmat: definition or identification, antece­ ligious Studies (Choquette, Mojzes, etc.). dents if applicable, chronological or topi­ In addition, sequels are often missed - for cal development of the subject in early example, the second volume of History of Christianity, main patristic sources and se­ the Church in Southern Africa (of which lected recent studies. The editors state the first volume should have been ex- that this work is addressed to 'general 86 Volume Six, Number 1

readers, students and professionals in entries, even when these are only bibliog­ other fields who want infonnation about raphical. early Christianity. The articles, therefore, Overall one can say without fear of avoid technical language as much as pos­ contradiction that the Encyclopedia of sible, and where such is necessary pro­ Early Christianity is a carefully executed vide definitions or explanations' (p. vii). reference volume that clearly targets its It is not, in other words, meant to sup­ non-specialist audience and provides de­ plant more detailed studies such as tail appropriate to the entries. It succeeds Kelly's Early Christian Doctrines, spe­ in summarising difficult concepts and cialist encyclopedias such as Cabrol' s movements without sacrificing accuracy Dictionnaire d' Archeologie Chretienne et or colour- an admirable achievement de Liturgie. Any private or institutional library which Entries can be as short as five lines possesses The Oxford Dictionary of the (Anianus of Celeda, Hegemonius) or as Christian Church will want a copy of this long as several pages but for the most part encyclopedia. are appropriate to the significance of the individual or topic. A major entry, such as GE.Gorman that on Christ/Christology, extends to sev­ Charles Sturt University-Riverina enteen columns and provides very con­ A Dictionary of Judaism and cise and clear summaries of doctrinal Christianity development during the period. On the Cohn-Sherbok, Dan. 1991. SPCK, Lon­ Apostles' Creed (four columns), for in­ don.l81pp $47.00 pap. ISBN 0-281- stance, the entry is carefully balanced and 04538-0 (from Charles Paine PL) avoids any dogmatic position unaccept­ As Rabbi Cohn-Sherbok reminds us in able to mainstream scholarship; this bal­ his Preface,' ... it is often the case that ance extends to the entry's bibliography, even those who are actively engaged in which lists works by Rufinus, Kelly, Jewish-Christian encounter lack basic McGiffert, de Ghellinck, Crehan, Holland knowledge about one another's beliefs and others. and practices.' Accordingly, in this dic­ A particularly notew6rthy feature of tionary he sets out to describe the similari­ this compilation is the inclusion of major ties among and differences between these modem scholars of early Christianity, gi­ two religions, using direct and simple lan­ ants such as F.C. Bauer and Harnack, as guage to draw important connections. well as such notable encyclopaedists and The work is arranged alphabetically, editors as Leclercq and Quasten. There from 'Abortion' to 'Zionism'. Entries are thus entries for both Neander and range from a few words (fifty on 'Ear­ Schaff (but lacking 'see also' references), locks') to several hundred (c.900 on 'Res­ the fonner with half a column and the lat­ urrection'), with a few hundred the nonn. ter with a full column, but not Schleier­ Words are entered under their English macher (Neander's teacher and more fonns with 'see' references from the He­ influential contemporary) or Nevin brew equivalents. In his choice of entries (Schaff s fellow Mercersburg theolo­ Cohn-Sherbok has sought to cover all ma­ gian). The excellent index then includes jor aspects of the two religions, from theo­ all references to such individuals in other logical and ethical to social and Australian Religion Studies Review 87

organisational. It is impossible to convey be directed towards developing a "world what the author has managed to squeeze theology". N. Ross Reat and Edmund F. into his succinct treattnent of each tenn; Perry have taken some sizeable steps, nur­ this is a pity, because so many entries are tured over a decade of collaborative simply brilliant summaries of Jewish­ work, in that direction. Christian thought. On more contentious is­ Perhaps the main aim of the book is to sues Cohn-Sherbok is invariably fair, steer a course between a rampant plural­ objective and judicious in his descrip­ ism on the one hand and a dogmatic asser­ tions. This is precisely what a theological tion of the truth on the other. Over against dictionary should achieve and Cohn-Sher­ these two options the religions studied - bok is to be commended for such an Hinduism, Buddhism, Judaism, Christian­ achievement ity and Islam - are pennitted their own lo­ As always in such compilations there cal validity and colour; at the same time are shortcomings. First, while 'see' refer­ they point beyond themselves to a greater ences are liberally employer, 'see also' reality. The awareness of this reality, it is references are not. Second, the lack of hoped, will facilitate communication and suggestions for further reading is an un­ discussion between the different religious fortunate oversight - just one or two refer­ traditions (the example of Esperanto is ences at the end of major entries, or evoked as an analogy on the realm of lan­ perhaps a selective bibliography at the guage). Other aims include the intention conclusion of the work, would have done to engage in an activity which combines much to assist users whose appetites are theology and religious studies and the bound to be whetted by the marvellous wish to open up a new category in the work. study of religion, namely "world theol­ A Dictionary ofJudaism and Christi­ ogy". anity cannot be too highly recommended The crucial first chapter has a dual pur­ for all academic, secondary school, public pose: to establish the basic theological and personal libraries with religious stud­ categories and essential conceptual ma­ ies collections. It is a brilliantly conceived chinery; and to offer some argument for and executed volume that is a credit to the "reality" (rather than "existence") of Dan Cohn-Sherbok and SPCK. Even the "the central spiritual reality of human­ cover, Chagall's The White Crucifixion, kind". While these two areas work to­ couldn't be more appropriate. gether throughout the chapter, the argument for the reality of the central G.E.Gorman spiritual reality need not detain us, save in Charles Sturt University -Riverina. noting that it works ort the basis that hu­ A World Theology: The Central man behaviour invariably points to a non­ Spiritual Reality of Humankind material spiritual reality. The basic N. Ross Reat and Edmund F. Perry. Cam­ theological categories, however, fonn the bridge: CUP, 1991. ISBN 0-521-33159.:.5 structural frame upon which the remain­ hardPp. x + 314. $99.00 der of the book is arranged. The first cate­ gory is that of the symbol, which is With increasing globalisation in all ar­ eas of life - culture, politics, economics - defined as that which "points beyond it­ it is timely that some more energy should self to a larger reality in which it partici­ pates and whose larger dimensions it 88 Volume Six, Number 1

makes present and known" (p 5). In this and Perry argue that atheism in fact func­ sense the religions of the world and their tions as one response to this reality. various elements are symbolic expres­ Chapters three to seven deal with Hin- · sions of the ultimate reality; they all indi­ duism, Buddhism, Judaism, Christianity cate something beyond themselves. Reat and Islam, the traditional "major" relig­ and Perry designate four fonns of symbol­ ions of the world. Reat and Perry begin ism (the tenns speak for themselves): in­ with the religious tradition - Hinduism - tellectual symbolism, mythological which, in allowing religions their zones of symbolism; spiritual symbolism and validity from which they point beyond moral symbolism. themselves to a single reality, shares The second theological category is much with their own approach. Upan­ concerned with the nature of the central ishadic monism, as fonnulated by spiritual reality, which has three funda­ Sankara, is taken as the ground for the dis­ mental characteristics: undeniability, de­ cussion of Hinduism. At the basis of the sirability, and elusiveness. The central four symbolic types (mythological, spiri­ spiritual reality cannot genuinely be de­ tual, intellectual, and moral) of the undeni­ nied; five major religions affirm undeni­ ability of the ultimate referent in ability and human behaviour witnesses to Hinduism lies this monism and the theory it. Each of the religions also affmns that of kanna and rebirth. Desirability contin­ the central spiritual reality is desirable, ues focusing on these elements, but with and thus it provides the nonns of value by the greater emphasis placed upon kanna which everything else is judged. Finally, and rebirth. In the mythological desirabil­ the ultimate reality is beyond human un­ ity of the ultimate reality the many Hindu derstanding and control (the more tradi­ gods and Hindu ritual find their place. Un­ tional word here is transcendent, but Reat der the final category- elusiveness- poly­ and Perry seem to wish to avoid its tradi­ theism indicates the mythological tional baggage). The analytic framework dimension of elusiveness, the inability to of the remaining chapters arranges the conceptualise Brahman the intellectual di­ four types of symbolism1under each of mension, and the inability to achieve sal­ these three characteristics of the ultimate vation by morality or spiritual practices reality. The result is twelve topics under suggests the moral and spiritual dimen­ which to assess each of the religions. I sion of elusiveness. have dwelt on this chapter due to its cen­ This rigorous pattern of assessment trality in the whole book. continues with Buddhism, the selection The second chapter follows in the for analysis in this case, out of the wide steps of traditional Christian theology, variety of Buddhism, being the branches dealing with the philosophical question, of Theravada and Mahayana. Although in response to the challenge from atheism, Buddhism is atheistic, the central spiritual of the existence and nature of "God". Ba­ reality is represented by the concepts of sically, while western atheism has played Nirvana and Dharma. The undeniability, a salutary role in ridding us of many cul­ desirability and elusiveness of Nirvana ture-bound elements of the concept of and Dharma are constituted with a strong God it does not affect the central spiritual emphasis, characteristic of Buddhism it­ reality of all religions. In a turnover, Reat self, on the intellectual symbolism of the three categories. Other elements of Bud- Australian Religion Studies Review 89

dhism which appear are kanna and rebirth symbolism is the figure of Jesus Christ, in moral symbolism; the status of, and fo­ the central feature of all forms of Christi­ cus upon, the figure of the Buddha in anity. The main symbolic dimensions of mythological and spiritual symbolism; Christianity are the spiritual and the and the role of the Bodhisattva in all but moral, and these are based on the pres­ intellectual symbolism. While these ele­ ence of God in history through Jesus ments cut across the three categories of Christ. Both dimensions indicate God's undeniability, desirability and elusive­ undeniability in that the appropriate spiri­ ness, the final category is focused upon tual response is one of personal consent to the freedom and responsibility of the spiri­ living with reference to such a reality and tual dimension of human life. the behaviour that follows from this con­ The three remaining religions are sent. In regard to intellectual symbolism, monotheistic, regarding the ultimate real­ Christianity emphasises that intellectual ity as a conscious and single Will. While inquiry is always paired with faith. The Hinduism and Buddhism are in principle mythological dimension lies in the histori­ more open to other religions, the monothe­ cisation of the cosmos and mythology, istic religions have been much less so, pointing back to the importance of the and thus one of the tasks in these chapters spiritual and rrioral. The various symbol­ is to show that they remain absolutist at isms of the desirability of the ultimate re­ their own peril. The significant factors of ality in Christianity focus on the need for Judaism are its uncompromising monothe­ personal engagement with Jesus Christ, in ism, its ethnicity, scriptures (which are re­ whom God is present for the purpose of ferred to frequently in this chapter), moral providing salvation. The paradox of im­ code, and status as a world religion. The mediate accessibility and elusiveness is various symbolisms of undeniability rely expressed in the Christian doctrine of upon belief in God "the Lord", the ethical grace: God's love is a free gift, uncalled demand of God, the self-revelation of for and undeserved and thereby beyond God and the imagery of God's unlimited human comprehension and control. Grace and irresistible power. The desirability of is necessary for human salvation, requires the ultimate reality turns around the pres­ faith in response, indicates the inade­ ence of God in history, which provides quacy of good behaviour and is my­ the basis of all values, the source of salva­ thologically represented in the sacraments. tion in response to this presence, and the Finally, there is Islam, characterised definition of desirable human conduct. by a high degree of homogeneity, its ex­ This abstract notion of God's presence is clusion of other religions, its literalistic represented in various concrete mytho­ understanding of its mythology, and its in­ logical images. The radical monotheism sistence on predetenninism. The undeni­ of Judaism leads to the elusiveness of the ability of the ultimate reality in Islam is ultimate referent: the refusal of repre­ expressed in Islam's radical exclusivism. sentation in any form, the inscrutability of The absolute demand for obedience to God, the insufficiency of good behaviour. God finds negative expression in the un­ Despite this elusiveness, Jews have perse­ forgivable sin of shirk, "associationism" vered in the discipline of following God. or "idolatry", the adoration of anything As far as Christianity is concerned, the apart from Allah. Spiritually and morally, focus of the categories and the types of such a notion leads to the role of heaven 90 Volume Six, Number 1

and hell in salvation and punishment, as discussions on the question of a world the­ well as the function of the divine law, or ology. shari' a. Creation and eschatology also There are, however, some drawbacks. · point to the undeniability of Allah. Intel­ The first of these makes its most obvious lectually both the conservative thinkers appearance in the chapter on Islam, spe­ and the sufis witness to undeniability. cifically in the argument that not only do While exclusivism was the focus of the Sufi and Mut' azila beliefs express the un­ question of undeniability, the literal depic­ deniability and desirability of the ultimate tions of Allah, heaven and hell, empha- reality, but so also do the beliefs and argu­ sise in their graphic detail the desirability ments of the more consetVative and domi..: of the ultimate reality. The elusiveness of nant tradition stemming from AI- Ash' ari. the central spiritual reality in Islam is When such opposed groups begin provid­ based on predeterminism, the idea that ing complementary evidence for certain those destined for salvation and damna­ categories (in this case undeniability and tion have been predetermined by Allah be­ desirability) there is a suspicion that the fore the beginning of time. Thus, categories may be too broad, including salvation is beyond any form of human too much to be of any analytic use. In­ striving, whether intellectual or moral, yet I deed, it is stated that all human expres­ the spiritual traditions emphasise the need sion - religious and non-religious - points for continual spiritual discipline despite to a reality beyond itself (312). This is, this elusiveness. however, a relatively minor problem, A number of things must be said in since broad and inclusive categories are praise of this book. First, it is clearly set required for the task at hand. out and at no point is it difficult to follow Perhaps the major problem lies with a the argument. The authors have stated very limited place for the ambiguity of re­ their basic purpose, established the inter­ ligion. There is some discussion of the pretive paradigm or model and then ad­ need to distinguish between religion as a hered closely to this model. Second, in human expression on the one hand and

each of the religions studied,( the focus suspicion and pseudoreligion on the other has been on the major facets and tenets of (312-313). It is argued that a distinction those religions. If an exercise such as this may be made in terms of the three basic one is to achieve anything, the basic cate­ categories: undeniability, desirability and gories of each tradition must be dealt elusiveness. However, by the ambiguity with. Third, the book itself functions both of religion I refer to its utopian power to as a useful introduction to those religions provide hope and release to people and its and as a sustained argument for its thesis. simultaneous power to oppress and margi­ It has accomplished both tasks admirably nalise. It might be argued that the oppres­ well. Fourth, I must admit that I was sive side may be excluded from what is somewhat skeptical in beginning the read­ essential to religion, but one only needs to ing of the book, but as I read on I found consider the relation between the caste myself beginning to appreciate the weight system in India and the stages of rebirth, of the argument brought forward by the the relationship between transcendence authors. In other words, the book has a and the male-gendered body in Bud­ good deal of persuasive power. For these dhism, the negative side of ethnicity in Ju­ reasons it will have a place in subsequent daism, the centrality of Paul for both Australian Religion Studies Review 91

Christian theology and the subordinate Religion in Australia: Sociological role of women in Christianity, and the re­ Perspectives lationship between exclusivism and intol­ Alan W Black (ed.) Allen and Unwin, erance in Islam. The choice of religions Sydney. 1991. ix +222pp. $19.95 pap. also points to this absence of the ambigu­ ISBN 0-04-442342-X ity of religion: in selecting the major relig­ Religion: Meaning, Transcendence and ions for discussion, those which have Community in Australia. most often been the victims of the major Gary D Bouma. Longman Cheshire, Mel­ religions have been excluded, namely, the bourne. 1992. x + 194pp. $19.99pap ·native traditions in China and Japan be­ ISBN 0-582-87011-9 fore Buddhism, in Europe, the Americas While Australian publishing has a and Australia before Christianity. Yet, as solid record in the sociology of religion, it the authors, indicate, there is room to de­ is rare to witness the appearance of two velop the discussion in these directions. notable titles within two months. Both Apart from this drawback - the virtual Bouma and Black have been writing on absence of the place of the dark underside Australian religion for many years and of religion - Reat and Perry have made an have shared the rostrum on more than one extremely significant contribution to an occasion - Bouma, for instance, appears area felt to be beyond most religion schol­ both in Black's 1983 collection and in the ars, save for scholars such as Wilfred new one. It is appropriate then for these Cantwell Smith, whose Towards a World two works to appear together - all the Theology also sought to bring together more so because each performs a distinct theology and religious studies. Many task. would baulk at the prospect of dealing Although Bouma's intention is some­ with the total perspective that the discus­ what obscure his work is in fact part of a sion of world theology demands, and it is series of sociology texts for Australian here that perhaps the greatest merit of this students. Pitched primarily at the tertiary book lies: the call for others to totalise, to sector, especially beginning students in attempt a total and global picture of relig­ the sociology of religion, this work con­ ion. The need to provide such a total map sists of three parts - religion and society of religion will be with us for some time (Chs 3-4), organisation of religion (Chs 5- since our present situation under global 6), religion and the individual (Chs 1.-~). capitalism would seem to be the order of Two introductory chapters define religton the day. This book, therefore, provides an and explore ways in which religion has significant effort in dealing with the relig­ been examined by sociology. Each chap­ ious dimension of globalisation. ter concludes with a summary of main It is to be hoped that its intention to points, notes, and suggestions for further provide an incentive for further discus­ reading. A set of 'specimen questions for sion, debate and elaboration on the topic essays and examinations' (forty-three of a world theology will be realised. This items) and substantial bibliography (heav­ book is too important not to be read and ily American and minimally Australian) discussed. are useful additions for students. Clearly Bouma has sought to follow a Roland Boer traditional pattern in his text and in this re- Studies in Religion Unit, UNE- Armidale 92 Volume Six, Number 1

spect offers nothing unique. For Austra­ of the leading lights in the sociology of re­ lian needs, however, Bouma does have ligion in Australia: aside from Black him­ some advantages. First and foremost is self and Bouma, there are contributions the fact that he relies heavily on Austra­ by Rowan Ireland, Ken Dempsey, Philip lian data and examples, particularly data Hughes, Rachael Kohn and others. The from the Australian Values Study Survey work includes a substantial bibliography (1983). At the same time one should note (: 193-211) and opens with a very compe­ · the almost exclusive reliance on christian tent introduction by Black on recent stud­ data; the paucity of discussion relevant to ies in the sociology of religion in Jews, Muslims and Buddhists is a signifi­ Australia - a valuable resource for anyone cant weakness in a multicultural environ­ new to the field or seeking to supplement ment. The second advantage lies in knowledge of the literature. Bouma's readily accessible writing style, Aside from the expected contributions which includes not only a clear approach on diversity in Catholicism (Ireland and to jargon-laden sociological analysis but Rule), women in Anglicanism (Stunney, also an often elegant tum of phrase which Field) and rural churches (Dempsey), does much to lighten an often dull subject. there are several papers on non-christian The third part of the text (Religion and and non-traditional religions: Pentecostal­ the Individual) causes some misgivings. It ism (Black), self-religions (Kohn), abo­ is really about religiosity rather than relig­ riginal religions (Swain), ethnic christians ion - that is, about measures of religiosity (McKay and Lewins). Also it is pleasing rather than the deeper content of religion to see two contributions derived from the as perceived by believers. This is espe­ Combined Churches Survey for Faith and cially apparent in Chapters 7 and 8, deal­ Mission (1987) - as important a study as ing respectively with laity and clergy. In the AVSS cited in Bouma. These chapters the latter chapter, under the rubric of look at concepts of God (Ch6 Blombery) 'changes in the clergy', Bouma treats two and decline in the mainline churches (Ch topics very poorly - professionalisation of 7 Hughes). There is sutprisingly little the clergy, and female cJergy. These criti­ overlap in these and the other chapters, cisms aside, Religion: Meaning, Tran­ and on the whole they are well written scendence and Community in Australia and adequately illustrated. While the edi­ can be viewed as a landmark text for Aus­ tor highlights common themes and ap­ tralian undergraduates. proaches in his introduction, there is no Alan Black'sReligion in Australia dif­ attempt to provide a forum for airing di­ fers significantly from Bouma's text- al­ vergent views; yet there would be much though it does contain a chapter by to gain from, say, an exchange of views Bouma on authority in the church which between Bouma and Kohn on the 'locus was largely replicated as Chapter 5 in of ultimate authority' in self-religions, or Bouma's textbook. This collection of pa­ between Stunney and Field on gender and pers is meant to provide ' ... a sample of re­ Anglicanism. cent theorising and research on the Because of its thematic approach to is­ sociology of religion in Australia' (: 13), sues in the sociology of religion, its dis­ and as such it is a welcome sequel to cussion of several religions that figure Black's earlier Practice and Belief. The prominently in Australian life, its clear thirteen chapters include papers by many presentation and superior physical produc- Australian Religion Studies Review 93

tion, this collection is an ideal comple­ mystery ourselves. But Christianity pro­ ment to Bouma and a significant contribu­ claims God's redemptive presence. We tion to our understanding of religion in become 'participants of the divine nature' Australian life at the end of the twentieth through the incarnation, the cross, the res­ century. urrection, the gift of the Holy Spirit. Christ-with-us offers 'newness and whole­ GEGorman ness of life for all humanity'. Finally: we Charles Sturt University- Riverina must develop 'a christian theology of the A Theology of the Human Person human person ... in our [Australian eco­ Margaret Rodgers and Max Thomas (eds) nomic, social, ecological, technological] 1992. Collins Dove, Melbourne. Paper context ... in dialogue with other disci­ $19.95 plines and viewpoints, and with an eye to what is happening around us'. We are such stuff as dreams are made on and Time for intennission. We sit there, our little life is rounded with a sleep chin in hand. That first act - condensed, scholarly, dry, delivered in unison by The Anglican General Synod Doctrine twelve theologians silhouetted upstage Commission may not have had against back-lit stained glass -takes Prospero' s light touch in considering the some absorbing. Impressed, we nonethe­ question, 'Who are we?', but it does have less feel weighed down by what seems more theology. like a class-action argument. are they talk­ Prospero, ever sensitive to dramatic ing about me? possibilities, would probably say that the But now the curtain rises on a series of Commission's new book A Theology of lively monologues, in which six new ac­ the Human Person comes in two acts and tors step in tum into a spotlight to address an epilogue. Act I presents the Commis­ us. sion's perspective on the subject, drafted First is Ian Barnes, who asks straight by Don Edwards of St Francis' Theologi­ away: who are you (referring to the cal College in Brisbane. It unfolds like author of Act I)? We need to know about this. your own life context, which for a start is We humans are 'embodied' creatures not universal but 'white, Western, edu­ fonned in the image of a personal God - cated, urban, Anglican, male'. He adds, both as individuals and collectively, for 'the subjective and personal knower is we are essentially social beings. Each of [central] in the process of knowing'. I us is a unity of disparate parts - soul, Moreover, Jesus taught not by abstract \i \ mind, body. Christ offers 'radical transfor­ theology but by stories related to his own } mation' of our whole person, through res­ setting. And crucial today is the perspec- i/ urrection to new life. Despite generic and tive of the lay person, where church and other detenninative factors, we are free to world meet. choose to transcend barriers, even death. We are no longer slumped in our seats, Inevitably we sin, individually and corpo­ but alert. rately, in the profound sense of an es­ Janet Gaden makes a brief but moving trangement from God in our underlying appearance. She too cries: Author, tell me orientation. Beyond even what is our own your context. Mine has been critical for doing, evil lurks. We cannot resolve this me, and I feel you are too objective in 94 Volume Six, Number 1

what you say. Remember, please, that their relationship with God, people who women are human persons too, with char­ ask questions of life similar to our ques­ acteristics which are distinctive and so fre­ tions'. quently devalued. And why did you not End of ACT II. There is much conver­ say more about 'creativity, intellect and sation in the stalls now, stimulated by sensuality, playfulness and joy, and our what the Primate calls in the program capacity for ecstasy'? notes 'a true flesh-and-blood discussion'. Ah - the flesh comes on the bones! In the Epilogue Don Edwards, himself Michael Horsburgh enters, to invite us now downstage and spotlit, explains his to consider how difficult and complex is personal context, open about his own ex­ the interaction of real-world social ad­ periences of pain and affinnation. He con­ ministration structures and the individual. cedes some criticisms, challenges others. 'It is the ... absence of a personal relation­ Finally, all those who have spoken re­ ship which confounds much of social pol­ ceive, together, our wann applause, and it icy,' he says. The church itself has not is time to go. On our way out, musing done well in this respect Even theologi­ again through the printed program, we dis­ cal discussion tends to reflect the partici­ cover in it a Doctrine Commission paper pants' generalised social attitudes, rather entitled 'A Christian Discussion on Sexu­ than the reverse. And remember, church ality', which looks relevant, candid, bal­ leaders. the perceptions of your constitu­ anced, and comprehensive. We must read ency in the pews ... this later, for ourselves ... Peter Hughes, with a contemplative **** eye, reminds us that Christ, incarnate, Clearly this book from the Commis­ showed us the New Being and a conse­ sion is a significant and welcome contri­ quent vision of social transfonnation Our bution to Australian christian thought It liturgy constantly reminds and empowers. is interesting to note what is left out, or at The task of theology is dynamic: 'empiri­ best, merely touched upon in passing. cal rather than deductive, [in] dialogue How can one not include - particularly as with the human and socifll sciences' and theology speaks of the unity of the per­ expressed in parish action according to son's disparate parts - some reflection on: context - for example, through the St meditation, consciousness and detach­ James' Ethics Centre in the City of Syd- ment (Eckhart, Ignatius, Jung); our art ney. , sensibilities (the visual fonns, dance, lit­ Kay Pitman, like Janet Gaf'den, is con­ erature, music) and the mystery of cerned at the debilitating effects of con­ beauty; the meaning of pain and humour tinuing detenninism and stereotyping - (which might reveal why this review of a especially for women but for any op­ profound work has shaped itself with a pressed or minority group. slight levity); and the insights we are John Roffey moves centre-stage to learning to gain from the wisdoms of the bring us his insights from AIDS educa­ East, which are opening our Aristotelian tion, and from pastoral care - for which minds to new christian realisations. 'we need to be prepared to journey within Perhaps some aspects are amongst the ourselves and to know our humanity'. 'other disciplines' with which theology is The scriptures are not a body of general said to need to be 'in dialogue', but dia­ theory but 'the living story of people in logue suggests separateness rather than in-- Australian Religion Studies Review 95

tegration or, at least, intersection. A sev­ they knew it, and the beginning of im­ enth response, to give even brief recogni­ paired communion with pro-ordination tion to such things, would have rounded dioceses. out the work - like a green gate half open Described both as a Festschrift ( :7, at the side of a stately house, beyond 124) and as a tribute, the book opens with which one glimpses an inviting courtyard. a preface by current M.O.\V. President, Not the least commendable feature of Janet Scarfe, who followed Brennan in the book is its process. The Doctrine com­ 1989. This sets the essays and reflections mission has sought responses and opened in the context of a 'prophetic tradition' a debate. 'Doctrine' turns out to be dy­ and of the 'prophetic voices' of Brennan namic after all. This has been fostered for and of Christian feminism in Australia the reader by the professionalism of the and elsewhere. Scarfe provides a helpful editing, including astute sequencing. summary of M.O. W. 's origins, aims, and The debate continues, say the editors. development, but her discussion of Bren­ Perhaps a sequel, later? Can there be a nan's life and work is hardly adequate. As richer topic? Can there be boundaries to either Festschrift or tribute, this book the image of God, or the stuff of dreams? should have included a short biographical essay on Brennan. Given feminist con­ Meredith Ryan cern to affirm one's subjectivity and expe­ (Reprinted with permission of the editor rience as a basis both for reflection and StJames', Sydney Parish Newsletter.) action, this omission is surprising. The book contains nine essays by Changing Women, Changing Church Brennan's 'friends, admirers, and com­ Marie Louise Uhr (ed), 1992, Newtown, panions', the choice of whom reflects her N.S.W.: Millennium Books, xi+ 154 international and ecumenical interests. ISBN 0 85574 909 1, $16.95 Eight shorter pieces follow, six of which This collection of essays and reflec­ were first published in the M.O.W. News­ tions in honour of the Foundation Presi­ letter or Balaam' sAss, the Sydney dent of the Movement for the Ordination M.O.W. Newsletter. Marie Louise Uhr of Women (M.O.W.), Dr Patricia Bren­ summarises each of these in her Introduc­ nan, was published just four months be­ tion, but the voices of author and editor fore the General Synod of the Anglican Church in Australia passed a canon allow­ are not always distinct. This is particu­ larly the case in her discussion of Janet ing women to become priests in all dio­ Gaden's work, with its excursus on the ceses supporting the change. For the theological implications of the changing intended readership of 'all women and scientific understanding of human fertili­ men committed to transfonning the Chris­ sation. Given Brennan's own expertise tian Church into the more just, equitable both in medicine and feminist theology, it and compassionate community that the would have been appropriate if Uhr had gospel demands' (:7), the General Synod in decision marked the beginning of the end explored these ideas more rigorously a separate essay. of twenty years of struggle to open the The contributions could be viewed three-fold order of ministry of deacon, within four broad categories: stating the priest, and bishop to women. For others it problem and arguing that the Church marked the end of a 'national church' as must change if it is to be inclusive of 96 Volume Six, Number 1 women's insights; re-examining scrip­ ism, Chinese philosophy, Judaism, and tural passages cited by those opposed to Greek thought. However in his discussion women's leadership in the Church; exhort­ of Cyprian, Tertullian, and Jerome, he ing the reader to work for change; and ac­ makes the same mistake as the early femi­ knowledging the difficulties of change. nist revisionists, in particular Ruether, in The ordination of women is rarely dis­ concentrating on male portrayal of cussed, but always within the context of women and not on women's resistance. the need for much wider reform of the Uhr argues that the selection of scripture Church. passages in the Lectionary effectively si­ Nine of the seventeen contributions lences women's voice. In concentrating state the problem and argue that the on the Lectionary rather than on the proc­ Church must change. I found those by ess of liturgical worship, Uhr tends to pre­ Janet Gaden and John Gaden, 'Calling sent women as passive rather than as God Names', 'Adding My Piece', and critical hearers, and as victims (:89). At a 'Postscript', the most poignant. Written as time when the laity is arguably more theo­ letters to God and to each other, they are logically literate than ever, I find this ap­ lucid and provocative. Janet wrestles with proach patronising. However the the inadequacy of masculine and power corrective stories Uhr cites, drawing on images of Godin today's world. She chal­ the work of Phyllis Trible, could provide lenges the romantic feminism that would helpful source material for those who call God 'Mother' in a reductionist man­ might wish to 'deconstruct' the Lection­ ner. John Gaden also challenges views ary, perhaps as a dialogue sermon in the which could become feminist orthodoxy, liturgy. finding his earlier espousal of God as an­ Roberta Hakendorf's 'Reflections on drogynous similarly reductionist. Both af­ the Priesthood in the Roman Catholic firm the importance of relating to God, Church' addresses the problem of the despite the difficulties of using metaphor, shortage of male clerics honestly and human constructs, and paradoxes to speak imaginatively. She calls for a 'painful de­ of God. It is in loving acts surrounding mythologising of priesthood' in order to ( her dead husband's body that Janet Gaden face and plan for a possibly priestless discovers silence as presence rather than church. She sees lay theological educa­ as absence, and her most powerful experi­ tion, lay ministries, and base communities ence of the presence of God. as signs of hope for·transformation and Bishop John Spong's 'Women: Less calls for participative structures, the full than Free in Christ's Church' and Marie restoration of national churches, effective Louise Uhr's essay on 'The Portrayal of collegiality, and presidency of the Eucha­ Women in the Lectionary' discuss beliefs rist determined by the charism of leader­ and practices which have silenced ship alone, and not by gender. There is women. In so doing they tend to treat fleeting mention of the Australian con­ Christianity as monolithic. Spong's analy­ text, but Hakendorf neither examines the sis draws heavily on the work of feminist transportability of the concept of the base scholars Marina Warner and Elaine community from South America to white Pagels. He laudably places his examina­ Australia, nor asks whether this is an ap­ tion of sexuality in the Christian tradition propriate model for Aboriginal people. in the wider religious context of Hindu- Australian Religion Studies Review 97

Three of the eight 'voices' following Three contributors exhort the reader to the essays address the limitations of the work for change. Veronica Brady uses the Church and the potential for change. familiar metaphor of journey, of 'moving Eileen Baldry argues that while Anglican across the frontier', to place the contem­ synods rival the Australian federal parlia­ porary struggle for women to be ordained ment for their 'lobbying, number-crunch­ priests within the biblical context of Exo­ ing and politicking', the Church dus and Sinai. She then balances the im­ nevertheless has potential to generate age of the fierce God of the desert with enonnous social refonn, particularly Julian of Norwich's understanding of --=- through those on the periphery. Ali God as Mother. Brady briefly evokes the Wunn 's 'Sexuality and the Gospel of Australian context in her introductory re- Love' argues that the ordination of markS, but draws substantially on writing women and the full acceptance of homo­ generated in other contexts. sexuals are linked issues, since both test Alison Cheek's essay 'A Theological the limits of acceptance and love in the Seminary's Bold Venture: Teaching Femi­ Church. A letter by the late Irene McCor­ nist Liberation Theology' is the only con­ mack, RSJ, talks of the priest shortage in tribution to problemati.se white feminist Peru and the need for her to use a 'parali­ activism in the Church, but within an turgy' oi 'liturgy of the word' rather than American rather than an Australian con­ the official Mass. While the Church im­ text. Cheek acknowledges the inadequacy poverished the people, McConnack's un­ of the equal rights feminism she espoused derstanding of Eucharist was enriched by in the 1970s to address the power differen­ a culture with many symbolic acts to ex­ tial amongst women generated by class, press communion and remembering. sexual orientation, race, and ethnic com­ In the second main category, Elisabeth munity. Her discussion of changes at the Schussler Fiorenza, Peta Sherlock, and Al­ Episcopal Divinity School in Cambridge, ison Cheek re-examine scriptural pas­ Massachusetts, and her critique of white sages cited by those opposed to women's feminist pedagogy should be read by all leadership in the Church. Sherlock's con­ teaching in theological colleges in Austra­ tribution is an imaginative re-interpreta­ lia and New Zealand. tion; Cheek's is an imaginative In the last category, three of the re-construction, based apparently on her 'Voices' concentrate on the difficulties of application of Fiorenza's four-fold henne­ change. Jean Groves, in the shortest con­ neutical model (:125). It would have been tribution, calls the reader to acknowledge helpful if Cheek had discussed this briefly the futility of trying to 'capture' God. In for non-specialist readers. Fiorenza's es­ our changing concepts of God and of say on 'The Twelve and the Discipleship spirituality, possessiveness must go. Like of Equals' is a close examination of the Cheek's essay, Heather Thomson's par­ earliest and later traditions about the able subverts notions of 'sisterhood'. twelve, which concludes that their signify­ Elaine Lindsay's inteiView of Angela, a ing function is eschatological-symbolic member of the Anglican Community of rather than historical-masculine. Far from St Clare in Stroud, N.S.W., highlights the having support in the New Testament, the indispensable role such women religious notion of 'apostolic succession' is shown played in reviving M.O.W. workers worn to be a later theological construct by their struggle to refonn the Church. 98 Volume Six, Number 1

From the periphery, Angela affirms the proached this book from the perspective need for both structure and liberating crea­ of seeking to discover the implications for tivity. developing appropriate Religious Educa­ This book brings together a variety of tion strategies as we head towards the literary fonns and insights. It is hardly a tum of the century. 'ground-breaking contribution to the on­ The author's study is interesting and going debate about the roles of women in the comparative analysis with other re­ the Christian Church' as the publishers search is timely. One does need to ques­ claim, although it contains useful material tion the relevance of research based drawn from a wide range of sources. As primarily around 1980 studies. My rela­ in nearly all works of this kind, the qual­ tionship with student in Catholic schools ity of contributions is uneven. My main today and with their teachers shows there disappointment is that this book does riot have been massive changes in students live up to the promise of its preface, of ad­ and their family structures since the early dressing the prophetic. Too many con­ '80s. Patterns of affiliation and Church tributors concentrate on the problem of practice have also changed significantly changing the Church; too few articulate a in that time as evidenced in research un­ vision of churches and society which dertaken by the Christian Research Asso­ could empower readers to work for ciation. change in their particularised contexts. However, my view is that such studies Only Cheek seriously addresses the ques­ at Pat Fahy's offer signposts to us. In this tion of varieties of feminist praxis. Like instance the author is adding to the neces­ the early revisionist feminist scholars, sary debate about what is appropriate in there is a tendency in some contributions religious Education in the classroom set­ to treat Christianity as monolithic. Selec­ ting and what is the relationship between tive reading results in special pleading. home and school in the faith development To the extent that writers are held captive of students. by their context, Christian feminists will I detected throughout the book that its only break new ground when all those af­ real purpose is an apologia for catechesis fected by the ordination debate in the An­ and a challenge to the views of education glican Church in Australia move beyond in religion espoused by Graham Rossiter antagonistic oppositional stances towards and others. The author clearly states mutual understanding, no matter how where he stands and this is useful. I sus­ painful this may be, and when women in pect his analysis of Moran on the issue of church leadership experience acceptance appropriate fonns of classroom Religious rather than hostility. Education might change upon reading PACE 21 where Moran writes under the Jane Simpson title ' Understanding religion and being re­ University of Canterbury, NZ ligious'. Faith in Catholic Classrooms This is a carefully detailed book, al­ Patrick S Fahy. St Paul Publications, most to the point of having a thesis type Homebush. 1992. character. There is careful description of I am not a sociologist nor a statisti­ the research methods used and a most cian, I'm a religious educator. Thus I ap- helpful critique of earlier research around similar educational questions. Australian Religion Studies Review 99

I would have appreciated a more suc­ This work is intended as part of a se­ cinct conclusion and some concrete spell­ ries being prepared on religious beliefs ing out of the implications which the and practices of various contemporary author sees. The concluding chapter is faiths. Andrew Rippin, a recognised repetitious of earlier chapters and I was authority on Islam, has prepared this pre­ left, at the end of the book, with a sense sent volume as a forerunner to subsequent that the author was unable to provide volumes on different periods of Islamic clear concrete directions. One cannot say history. His focus in this work on the For­ the same about Rossiter, which is possi­ mative Period addresses what is in many bly one of the reasons that the curriculum ways the most important period of Is­ materials which have developed from his lamic history: the period of the founda­ writings are so popular with many practis­ tion and first great expansion of Islam. ing Religious Education teachers. The series as a whole is intended to pro­ So, my problem is not the research but vide an overview of religious faith, and as the style of the book. I make a plea to all such is most suited as a reference for sur­ researchers. Please put your findings in vey courses or for interested individuals succinct form somewhere in your writ­ in the general community, rather than for ings so we ordinary folk can get at them the specialist. easily. In the first chapter, the author makes A second comment on the book refers the important point that Islam should not to the graphics. They are obscure and be regarded as having been a solid entity quite dated in style. I found them obscure from the outset, but as gradually develop­ and quite dated in style. I found them un­ ing, needing a period of several centuries helpful as did those to whom I showed to emerge in terms of its ultimate identity them. as a discrete faith. This period of emer­ This is a serious study which has gence depended very much on inputs much to commend it. It attempts to show from a range of sources, both Arab and how schools, and in particular the 103 non-Arab, from regions which had at­ classrooms surveyed, can aid the process tained a high degree of development, such of faith development of students. I am un­ as Persia. sure of its implications outside the Catho­ Chapter Two addresses what is in es­ lic community. It does not address what sence the core of Islamic belief: the students actually learn in Religious Educa­ Qur' an. Though short in word length, this tion classrooms. That for me remains the chapter packs in a considerable amount of burning issue of our time. important detail regarding this great Mus­ lim work. The author examines themes Damien Brennan and leading characters which appear in Faith Education Services, Brisbane the Qur'an, and he also addresses the im­ Catholic Education portant issues of the authority of the Muslims: Their Religious Beliefs and Qur' an and its basic theological premises. Practices, Volume 1: The Formative In many ways this chapter is the most im­ Period portant in this work, reflecting the fact Andrew Rippin 1990. Routledge, Lon­ that the Qur' an represents the essence of don, xviii + 155 pp Paper, $23.95 Islam. 100 Volume Six, Number 1

In the third chapter the author devotes focuses upon the five fundamental pillars his attention to the person of the Prophet of Islam. Muhammad. The attention devoted to his­ In the final part of this book the author toriographical detail is not wasted, as the devotes his attention to two of the great Prophet played an essential part in form­ movements within the Islamic commu­ ing the structure of Islamic belief and nity, namely Shi 'ism, the branch centred practice. The Prophet represents the on Iran and owing its allegiance to the de­ prime source of Hadith literature which scendants of Ali, the son-in-law of the serves as the second most important body Prophet, and Sufism, the mystical move­ of revelation within Islam other than the ment within Islam, which has led to the Qu'ran. emergence of a plethora of various mysti­ After having presented the essential cal orders, which have found their expres­ elements of Islam in Part One, the author sion from Morocco to Indonesia. The proceeds in Part Two to devote his atten­ author concludes the work with a brief tion to the formation of Islamic identity presentation on the literary formation of during the centuries of expansion and con­ Islam, and in doing so, tantalises the solidation following the death of the reader with a brief encounter with a rich Prophet. and abundant area of Islamic achievement. Chapter Five includes a very useful Students of Religion Studies, whether nutshell ovetView of Islamic theology and formally enrolled for an award or lay-per­ the fundamental tenets of Muslim belief, sons interested in gaining an insight irito and in the process addresses in summa­ Islam, are encouraged to read this book. rised form some of the great issues of con­ Andrew Rippin succeeds in presenting in troversy which led to divisions within the summary form a balanced and informa­ Muslim community, such as the issue of tive overview of Islam, without being free will versus predestination, the place overly telescopic to the detriment of this of reason as a mechanism for developing rich faith. We look forward to subsequent Islamic belief, and the role and profile of volumes in this series. God and the Qu 'ran. Tl).e author mentions some of the leading factions to emerge Peter Riddell from the great theological debates. In sub­ International Development Program of sequent chapters the author deals with the Australian Universities and Colleges various legal schools of Islam, Islamic rit­ ual practice, and in this latter section he