Religious Responses To Modernity

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.

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.

David Ellenson prefaces this fascinating collection of twenty-three essays with a remarkably candid account of his intellectual journey from boyhood in Virginia to the scholarly immersions in the history, thought, and literature of the Jewish people that have informed his research interests in a long and distinguished academic career. Ellenson, President of the Hebrew Union College-Jewish Institute of Religion, has been particularly intrigued by the attempts of religious leaders in all denominations of Judaism, from Liberal to Neo-Orthodox, to redefine and reconceptualize themselves and their traditions in the modern period as both the Jewish community and individual Jews entered radically new realms of possibility and change. The essays are grouped into five sections. In the first, Ellenson reflects upon the expression of Jewish values and Jewish identity in contemporary America, explains his debt to Jacob Katz's socio-religious approach to Jewish history, and shows how the works of non-Jewish social historian Max Weber highlight the tensions between the universalism of western thought and Jewish demands for a particularistic identity. In the second section, "The Challenge of Emanicpation," he indicates how Jewish religious leaders in nineteenth-century Europe labored to demonstrate that the Jewish religion and Jewish culture were worthy of respect by the larger gentile world. In a third section, "Denominational Responses," Ellenson shows how the leaders of Liberal and Orthodox branches of Judaism in Central Europe constructed novel parameters for their communities through prayer books, legal writings, sermons, and journal articles. The fourth section, "Modern Responsa," takes a close look at twentieth-century Jewish legal decisions on new issues such as the status of woemn, fertility treatments, and even the obligations of the Israeli government towards its minority populations. Finally, review essays in the last section analyze a few landmark contemporary works of legal and liturgical creativity: the new Israeli Masorti prayer book, David Hartman's works on covenantal theology, and Marcia Falk's Book of Blessings. As Ellenson demonstrates, "The reality of Jewish cultural and social integration into the larger world after Emancipation did not signal the demise of Judaism. Instead, the modern setting has provided a challenging context where the ongoing creativity and adaptability of Jewish religious leaders of all stripes has been tested and displayed."

"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").

This is not a book that provides a new integrated theory of religious change in modern societies, but rather one that develops theoretical elements that contribute to the understanding of some contemporary religious developments. Most of the approaches in sociology of religion are prone to emphasize either processes of religious decline or of religious upswing. For example, secularization theory usually includes a couple of relevant factors--such as functional differentiation, economic affluence or social equality--in order to account for religious change. However, the result of such a theory's empirical analyses seems to be certain in advance, namely that the social relevance of religion is decreasing. In contrast, the religious market model devised by sociologists of religion in the US is inclined to detect everywhere processes of religious upsurge. Religion and Modernity: An International Comparison avoids a purely theoretically based perspective on religious changes. For this reason, Detlef Pollack and Gergely Rosta do not begin with theoretical propositions but with questions. The authors raise the question of how the social significance of religion in its various facets has changed in modern societies, and explain what factors and conditions have contributed to these changes.

Tradition and Modernity focuses on how Christians and Muslims connect their traditions to modernity, looking especially at understandings of history, changing patterns of authority, and approaches to freedom. The volume includes a selection of relevant texts from 19th- and 20th-century thinkers, from John Henry Newman to Tariq Ramadan, accompanied by illuminating commentaries.

The distinctive social and cultural developments of recent years are so familiar to us as to become invisible. So write the editors in the introduction. Although no missionaries worth their salt would try to evangelize without first studying the cultural and spiritual background of their hearers, the church in the late twentieth century often does not begin to understand modern and postmodern thinking. At the second conference of the Lausanne Committee for World Evangelization in Manila, 1989, Dr. Os Guinness gave a paper on Faith and Modernity, which provoked great interest. As part of the response to his paper a conference was held in Uppsala, Sweden in 1993, at which an international group of experts probed more deeply into the questions of modernity and post modernity. Participants represented the United States, Canada, India, Norway, Sweden and the United Kingdom. They included such well-known experts as Os Guinness, James Hunter, Lesslie Newbigin, Vinay Samuel, Elaine Storkey, and David Wells. Each of them has contributed to this volume, covering such topics as: What is Modernity? Truth and Authority in Modernity Information Technology and Christian Faith New Age Modernity and Spirituality Modernity and Morality This collection of papers is offered as a resource and a challenge to the church for its mission in the context of the modern world.