Book Reviewed
By by Renate Viveen Hood, Assistant Professor of Biblical Studies, LeTourneau University, Longview, TX
Christianity at the Religious Roundtable: Evangelicals in Conversation with Hinduism, Buddhism, and Islam
by Timothy C. Tennent , (Grand Rapids: Baker Book House, 2002). $19.99
Never again will I feel the same about boarding an airplane. Neither are overseas embassies on my list of exciting places to visit. Many people share these sentiments. After all, looking over our shoulders in the windshield of life watching out for Al Quaida sleeper cells or other fanatical groups on a mission of destruction has become a way of life for many travelers.
Having grown up in Europe, I am accustomed to news of attacks by political radicals such as IRA, ETA, and Neo-Nazis. Though spiced up with religious sentiments, the overarching aims of these groups were political or social. Public opinion agrees that these groups have a right to hold different, even extreme ideas. However, no one thinks about terrorist actions as included in this right to express such ideas.
On September 11, 2001, many Americans woke up from hiding behind first amendment rights. Religious fanaticism had led to a disaster of catastrophic proportion. Suddenly, every Muslim or Middle-Eastern looking person became a suspect of religious fanaticism. Postmodern parents who raised their kids to tolerate all religions and expression of ideas as valid truth were forced to sit down with their children and condemn the actions of terrorists. Terrorism had exchanged its political hat for religious head wear.
How will this affect societal ethics? Christian ethics? Evangelical approaches to interaction with non-Christian religions?
Timothy Tennent correctly points out the cracks that are appearing in the postmodern worldview. Many postmodernists realize that there must be standards of judgment and objective criteria in order to exclude certain viewpoints, and actions associated with such viewpoints, as well as welcoming others. Asking poignant questions, Tennent gets to the core of the issues. "The terrorists who attacked the World Trade Center on September 11, 2001, believed sincerely and passionately that they were serving Allah and making the world a better place for the spread of Islam. Hitler believed passionately that Europe would be better off by putting six million Jews into gas chambers. Are these personal perspectives on truth to be regarded with equal validity as those of the person who believes we should live in harmony and peace with our friends and neighbors?"
With Tennent`s astute observation concerning the challenge posted to postmodern ethics and theology by religious fanaticism, one would expect Christianity at the Religious Roundtable to be an apologetic work. Or, with the idea of the book patterned after Martin Luther`s legendary Table Talk (Tischreden), one would at least expect Evangelicalism to be at the head of the table. Rather, Tennent purposed to "emulate the give-and-take of Luther`s talks in an informal, non-combative way for the mutual edification of all who participate." The participants are identified as adherents to Hinduism, Buddhism, Islam, and Evangelicalism.
Tennent (Ph.D., University of Edinburgh) is associate professor of world missions at Gordon-Conwell Theological Seminary and visiting professor at the Luther New Theological College in India. Other writings include Building Christianity on Indian Foundations (Delhi: ISPCK, 2000). He brings his rich missionary experience as well as his love for theology and church history to the table as he prepares to dialogue effectively with other world religions. Tennent is a self-identified engaged exclusivist who recognizes continuity between general revelation and special revelation.
Recognizing a need for more evangelical Christians to be involved in genuine and effective interreligious dialogue, Tennent advocates active listening rather than hard core apologetics. He sees an obligation to listen to the doctrinal rejections of non-Christian religions. Evangelicals often fear interreligious dialogue due to faulty presuppositions. One such commonly held presupposition is the belief that dialogue by virtue of equality demands that one does not attempt to witness or convert a participant. Tennent rejects that belief and is convinced that genuine dialogue must bring together persuaded people. Interfaith dialogue must have a faith commitment. This allows for the participants of other religions freedom to attempt to convert evangelical Christians as well.
According to Tennent. stereotyping can render one`s witness ineffective. Informed evangelical Christians will not engage in stereotyping. Not every Muslim is a religious fanatic; not every Buddhist believes that ultimate reality is consciousness. However, equally important it is for Evang elicals to be informed about their own traditions to counter effectively stereotypical ideas other religions have about Christianity. Tennent desired to show his own camp the importance of "our" historical and theological traditions.
Tennent allows for laypeople, students, and scholars alike to join the roundtable. An informative introductory chapter and a glossary at the end of the book are helpful for students and laity. The format of the book is effective. The main body of the book is divided into four parts. In the first three parts Tennent dialogued consecutively with Hinduism, Buddhism, and Islam. The individual conversations were structured around two key doctrines within each tradition. The dialogue between Christianity and Hinduism focused on the Doctrines of God and Creation. The Doctrines of God and Ethics were discussed in the dialogue with Buddhism. Christianity and Islam dialogued about the Doctrine of God, and the Doctrine of Christ and the Incarnation. Each dialogue followed a set pattern: an introduction to the world religion followed by an evangelical attempt to demonstrate why Christianity is distinctive. A rebuttal by the dialogue partner, along with clarifications, was followed by another evangelical response and closing thoughts by either of the participants.
Part four consists of case studies and a conclusion. These case studies form another mode of interreligious dialogue-historical dialogue. This mode portrays a dialogue between contemporary Christians and Christians of past times in the history of the Church who encountered issues of pluralism and concept fulfillment. Tennent discussed respectively Justin Martyr`s use of Logos Spermatikos, Bragmabandhav Upadhyay`s use of saccidananda, and A. G. Hogg`s distinction between faith and faiths.
Christianity at the Religious Roundtable is a timely work for a society shaped by growing religious pluralism. Tennet shows himself keenly aware of the shift in the global religious horizon. Indeed, Christianity is no longer at the head of the table and finds itself in need of dialoguing with competing faiths. To use such dialogue as a means of persuasive witness is both daring and refreshing. The content of the book evidences meticulous research. In addition to providing invaluable resource materials for encounters with people of other religions, Tennent also presented concisely and effectively the diversity within those religions.
Tennent`s heart for India is reflected in two case studies related to that area of the world. Both augmented the dialogues with Hinduism and Buddhism. The case studies are helpful in making missionary application. In addition, Tennent did not shy away from presenting contrasting case studies. In this polarization of theological efforts the readers are encouraged to think critically regarding their approach to indigenous missions. It is however unfortunate that his excellent attempt to apply and evaluate Justin Martyr`s Logos Spermatikos to modern-day African missions lacked the backing of a discussion or dialogue involving Animism. Another regrettable aspect is that despite the insightful recognition that Christianity has become a fellow-participant rather than the leader in world religion`s dialogues, Evangelicals still takes on the role of the moderator. Though the book is based on many conversations Tennent had with representatives of Hinduism, Buddhism, and Islam from all over the world, he still appeared the one in control of the dialogue.
Students of world religions and missions will greatly benefit from this text. Tennent`s respectful and yet critical approach to interreligious dialogue sets an example for the evangelical Christian community that will take mission endeavors to a new and exciting level. His invitation to make ourselves vulnerable is pertinent to the Great Commission. After all, the gospel is not fragile and will endure contests.
