398 - Religion and Revelation: A Theology of the World's Religions

Religion and Revelation: A Theology of the World's Religions
By Keith Ward
New York, Oxford University Press, 1994. 350 pp. $65.00.

In this dense and carefully written monograph, the Regius Professor of Divinity at the University of Oxford deals knowledgeably with many of the most basic questions in the contemporary discussion of religion, including the problems of religious pluralism, historical relativism, and scientism. After an introductory chapter on method in comparative theology he takes up in two chapters the claims to revelation found in the "primal" religions and in four great scriptural religions-Judaism, Vedanta Hinduism, Buddhism, and Islam. In a fourth chapter, he sets forth the Christian understanding of revelation as God's historical self-manifestation. Then, in a final chapter, more apologetic in character, he wards off modern objections coming from materialistic evolutionism, from the Kantian critique of authority, and from contemporary religious pluralism. The book closes with an appeal for an "open theology" that seeks convergence and complementarity among diverse belief systems.

The author's wide reading and critical acumen make it possible to learn much from these pages. He gives an informative presentation of the essentials of many religions. His discussion of Christianity includes sophisticated treatments of many debated questions, including the doctrines of the Trinity, the incarnation, original sin, atonement, and biblical inspiration. He proposes an interesting "enhypostatic" christology in which the impeccability of Christ is an essential ingredient. But at the same time, he seems to regard Jesus as a human person and holds that there could be other incarnations besides that which took place in Jesus.

Ward is at his best in pointing out the inherent difficulties in the views of several influential authors of our day. He brilliantly exposes the internal incoherence of Van Harvey's attempted separation between the Jesus of history and the Christ of faith. He also demonstrates, rather convincingly, the self-defeating character of John Hick's arguments for the salvific character of all religious traditions.

With regard to methodology, Ward tries to find a mediating position between confessional theology and a religiously neutral inquiry. He proposes a "comparative theology" that is concerned with the meaning, truth, and rationality of the beliefs found in a variety of religious

399 - Religion and Revelation: A Theology of the World's Religions

traditions. In general, he tries to establish his positions on the basis of criteria that would be convincing to all reasonable inquirers. As "general rational criteria," he proposes consistency, coherence with other knowledge, integrating power, and adequacy to experience. But since people disagree about what is known and what integrations are successful, and since they have very different experiences, these criteria do not take us very far. For this reason, perhaps, Ward finds it necessary to write, in the end, from a specifically Christian, and indeed Anglican, perspective. His theology may be called "open" because he is attentive to the possibility of revelation in other religions and because he recognizes that his views as a Christian may need to be revised in light of his findings. While fully committed to the "central" beliefs of Christianity-especially those eliciting commitment, trust, and hope-he sits lightly toward doctrines of a more theoretical character. His broadly inclusive view of revelation may be regarded as a revisionist proposal.

Although Ward does not, I think, state unequivocally that revelation is to be found in all religions, his analysis favors that position, even with regard to Buddhism, which in some forms denies the existence of a personal deity. To explain how an atheist could lay claim to revelation, Ward distinguishes between two concepts: a narrow concept that defines revelation as "the active communication of information from a supernatural and personal agent" and a broad concept that acknowledges "true being revealing itself in human awareness in a special sort of experience." This latter concept could be admitted by atheists. As a Christian, Ward holds that God is personally at work in all religions and is an active partner helping people "to shape, prompt, and respond" to the data of their experience. This active presence of God must, I think, be admitted; but it is questionable whether it deserves to be called revelation unless it communicates true and divinely certified knowledge, especially of things beyond the normal range of human inquiry. The element of divine certification seems to be lacking in Ward's conception.

Even readers who are not totally satisfied with all of Ward's positions will appreciate this book for its erudition and for the moderation and caution with which the author propounds his own positions.

Avery Dulles
Fordham University
Bronx, NY