The dawn of the modern age posed challenges to all of the world’s religions – and since then, religions have countered with challenges to modernity. In Religious Responses to Modernity, seven leading scholars from Germany and Israel explore specific instances of the face-off between religious thought and modernity, in Christianity, Judaism and Islam. As co-editor Christoph Markschies remarks in his Foreword, it may seem almost trivial to say that different religions, and the various currents within them, have reacted in very different ways to the “multiple modernities” described by S.N. Eisenstadt. However, things become more interesting when the comparative perspective leads us to discover surprising similarities. Disparate encounters are connected by their transnational or national perspectives, with the one side criticizing in the interest of rationality as a model of authorization, and the other presenting revelation as a critique of a depraved form of rationality. The thoughtful essays presented herein, by Simon Gerber, Johannes Zachhuber, Jonathan Garb, Rivka Feldhay, Paul Mendes-Flohr, Israel Gershoni and Christoph Schmidt, provide a counterweight to the popularity of some all-too-simplified models of modernization.

First Published in 1995. Throughout the nineteenth century the entire structure of the Ashkenazi world crumbled. What remains of Ashkenazi Jewry today is split into irreconcilable religious camps on the one hand, and a large body of secularized Jews of greater or lesser ethnicity on the other. The Sephardi and Oriental Jews, who form the other great branch of world Jewry, had a very different encounter with the forces of modernity. This book examines some of their responses to its challenges. The Sephardi religious leaders, who had been historically more open to general culture, reacted with neither the anti-traditionalism of Reform Judaism nor the Ashkenazi ultra-Orthodox 's uncompromising rejection of everything new. Their response was rather one of active and creative halakhic engagement coupled with a tolerant attitude toward the growing secularized elements of their communities. Much has been written on the social, economic, and political transformation of Sephardi and Oriental Jewry in the modem era. However, this is the first book in English devoted to the religious changes taking place in this important segment of Jewry which now constitutes the majority of Jews in the Jewish state.

"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").

Comprehensive and balanced history of the Reform Movement. The movement for religious reform in modern Judaism represents one of the most significant phenomena in Jewish history during the last two hundred years. It introduced new theological conceptions and innovations in liturgy and religious practice that affected millions of Jews, first in central and Western Europe and later in the United States. Today Reform Judaism is one of the three major branches of Jewish faith. Bringing to life the ideas, issues, and personalities that have helped to shape modern Jewry, Response to Modernity offers a comprehensive and balanced history of the Reform Movement, tracing its changing configuration and self-understanding from the beginnings of modernization in late 18th century Jewish thought and practice through Reform's American renewal in the 1970s.

This book evaluates the common criticism that Christianity in Asia is westernized. Since the 1980s, Asian evangelical theologians and missiologists argue that the intrusion of Western theology is responsible for the Western and, hence, alien expressions of Christianity in Asia. Yet, in Singapore, the number of Christians has increased over the last few decades. Empirical evidence demonstrates that younger Chinese Singaporeans convert from Buddhism or Taoism to Christianity partly because they perceive it as a "rational" religion over Buddhism or Taoism, which are viewed as "irrational" or "superstitious." Not only do many converts favor Christianity as a rational religion, but they do not regard Christianity as a Western religion at the point of their conversion. What accounts for those recent developments? This study explores the processes of modernization and globalization as important factors, impacting religious change in Singapore. Personal, contextual, and structural elements actually influence one's religion of choice. In facilitating effective mission, one must qualify the use of the categories, "Asian" and "Western," because religious and cultural boundaries overlap. What matters most in missiology is discerning how the gospel of Jesus Christ engages the self-understanding and lived realities of ethnic and religious others in diverse cultural settings.

In our rapidly changing and progressively globalized world, Christians and Muslims are faced with the prospect of directly encountering and responding to people of other faiths and cultures. This has pushed us all to address the vital question of how best to live with, work beside, and love one another as fellow citizens of our planet. Using resources from Christian theologian Wolfhart Pannenberg, Muslim ethicist Abdulaziz Sachedina, and several others, Winkler argues that we must continually dialogue with one another - not only about the beliefs and practices held in common between us, but also about the ways in which we are distinctively different. Only then can we take the opportunity more comprehensively to understand, appreciate, and cooperate with each other to build just, moral, and cohesive communities of hope in our often uncertain and unsettling times.

Warren Nord's thoughtful book tackles an issue of great importance in contemporary America: the role of religion in our public schools and universities. According to Nord, public opinion has been excessively polarized by those religious conservatives who would restore religious purposes and practices to public education and by those secular liberals for whom religion is irrelevant to everything in the curriculum. While he maintains that public schools and universities must not promote religion, he also argues that there are powerful philosophical, political, moral, and constitutional reasons for requiring students to study religion. Indeed, only if religion is included in the curriculum will students receive a truly liberal education, one that takes seriously a variety of ways of understanding the human experience. Intended for a broad audience, Nord's comprehensive study encompasses American history, constitutional law, educational theory and practice, theology, philosophy, and ethics. It also discusses a number of current, controversial issues, including multiculturalism, moral education, creationism, academic freedom, and the voucher and school choice movements.

The culmination of Eliezer Schweid’s life-work as a Jewish intellectual historian, this five-volume work provides a comprehensive, interdisciplinary account of the major thinkers and movements in modern Jewish thought, in the context of general philosophy and Jewish social-political historical developments, with extensive primary source excerpts. Volume Two, "The Birth of the Jewish Historical Studies and the Modern Jewish Religious Movements," discusses the major Jewish thinkers of central and eastern Europe before 1881, in connection with the movements they fostered: German-Jewish Wissenschaft (Zunz), Reform (Formstecher, Samuel Hirsch, Geiger), Neo-Orthodoxy (S. D. Luzzatto, Steinheim, Samson Raphael Hirsch), Positive-Historical (Frankel, Graetz), and Neo-Haredi (Kalischer, Malbim, Hayyim Volozhiner, Salanter). In addition, extensive attention is given to the thinkers of the east-European Haskalah, both earlier (Levinsohn, Rubin, Schorr, Mieses, Abraham Krochmal) and later proto-Zionist thinkers (Zweifel, Smolenskin, Pines, Lilienblum).

The conventional approach to law and religion assumes that these are competing domains, which raises questions about the freedom of, and from, religion; alternate commitments of religion and human rights; and respective jurisdictions of civil and religious courts. This volume moves beyond this competitive paradigm to consider law and religion as overlapping and interrelated frameworks that structure the social order, arguing that law and religion share similar properties and have a symbiotic relationship. Moreover, many legal systems exhibit religious characteristics, informing their notions of authority, precedent, rituals and canonical texts, and most religions invoke legal concepts or terminology. The contributors address this blurring of law and religion in the contexts of political theology, secularism, church-state conflicts, and the foundational idea of divine law. This title is also available as Open Access on Cambridge Core.

This book investigates the idea of a distinct ‘Jewish contribution to civilization’ as it has been understood from the seventeenth century to the present. Offering a broad spectrum of academic opinion, it explores the role that the concept has played in Jewish self-definition and how it has influenced the history of the Jews and of others. It also considers the centrality of the concept in modern Jewish culture and for modern Jewish studies.