Book Reviews

505

His expertise in ancient languages, facility with exegesis, and skills in interpreting art
illumine and enrich each interpretation. This volume helps the reader understand and
appreciate the shared heritage of and theological differences between Judaism,
Christianity, and Islam.

World Religions: A Guide to the Essentials, 2nd edition

By Thomas A. Robinson and Hillary P. Rodrigues
Grand Rapids, MI: Baker Academic
2015, 349 pp., paper, $35.00

Reviewed by: John Cheong

World Religions is “an introductory textbook to ten major religious traditions,” describ-
ing more fully “the majority tradition [or] tradition considered to be the most original
or orthodox” (15). Each chapter is almost equally divided into its history, beliefs, and
practices.
It begins by studying the ancient religions (i.e., Sumerian, Assyrian, etc.), which is
unusual for a world religions book. In this schema, later religions that follow (i.e.,
Judaism, Christianity, Islam) are seen as the byproducts of the former’s evolution, that
is, schisms, syncretism, reactions, and/or innovations. Thus, ancient religions are the
root of religions such as Judaism, Christianity, and Islam. Occasionally, it raises ten-
sions with the authors’ claim to evaluate “a variety of religions, each a subject in its
own right [and] as a self-contained system” (2). At other times, the chronological/
evolutionary approach reveals gems (e.g., that “Islam shares more with Judaism” than
Christianity (121).
The book is an easy read and engaging; its many “Quick Facts” boxes give readers
a quick overview of each religions’ founders, history, ceremonies, symbols, sacred
sites, and so on. As an academic volume, it hardly lacks rigor, surveying various sects,
traditions, and differences within each faith with clarity and conciseness while airing
alternate truth claims within each religion. Two notable threads in the book are the
presence/role of women in all religions (135, 170, 200) and how each religion grapples
with modernity (223, 266, 288).
Though Robinson and Rodrigues are the officially listed authors, three other
unlisted contributors wrote significant portions: James Linville (ancient religions),
John Harding (Buddhism), and Atif Khalil (Islam). Because each chapter is helmed by
experts in their field, no religion receives surface treatment. Even so, chapter 5 on
Islam omits its four interpretive schools (Hanbali, Hanafi, Maliki, Shafi’i), while
chapter 6 inadequately explains maya as a key concept in Hinduism (only a slim expla-
nation in p. 164). Other religions such as Jainism, Sikhism, Chinese and Japanese
religions are treated in chapters 8–11 (but not African religions); it is also debatable
how much they are actually “world religions.” Chapter 12 concludes with other reli-
gious subgroups (e.g., Mormons, Jehovah’s Witnesses) although Pentecostals may
quarrel over their inclusion here.

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506 Missiology: An International Review 44(4)

The book masterfully surveys world religions but still does not satisfyingly answer
why some qualify as a “world religion” (e.g., Jainism, Sikhism, Chinese and Japanese
religions) while others do not (e.g., African religions).
The authors generally succeed in presenting the best of each religion without white-
washing over in-house controversies (e.g., Sunni versus Shiite Muslims, Mahayana
versus Theravada Buddhism) while discussing modernity’s challenges to them (e.g.,
Christianity’s relationship with religious pluralism (107); the interaction between con-
servative Islam and terrorism (141), but not consistently for all faiths (e.g., the future
of Hinduism’s caste system and the recent rise in Buddhist warfare).
Perhaps the book’s biggest weakness is its inconsistent examination of the material
aspects of religion, for example, buildings and food. Some temples (e.g., Buddhist,
Sikh, and Japanese) are discussed but not Jewish, Christian, or Muslim buildings.
Food, an important religious identity marker, is explained in Judaism and Sikhism but
mostly skimmed in others (most glaringly in Hinduism’s hierarchy of edible foods).
There is also an unforgivable mistake: Indonesia is unmentioned in the map of Muslim
countries (176); unexplained omissions, missing Chinese dynasties in a list (p. 246);
or unsupported statements such as how is the formerly Reorganized Church of Jesus
Christ of the Latter Day Saints “closer” to mainstream Christianity (303).
Should another edition be published, a list of websites with audio/video links of key
ceremonies, art, songs, prayers, and so on, of each religion would strengthen an already
impressive book. For now, this is an invaluable introductory textbook for beginners on
the subject.

Social aspects
Nonviolent Action: What Christian Ethics Demands but Most Christians Have Never Really Tried
By Ronald J. Sider
Grand Rapids, MI: Brazos Press
2015, xvi, 191 pp., paper, $19.99

Reviewed by: Stina Busman Jost

For most readers, Ron Sider needs no introduction. For decades, his work and words
have pushed individuals toward deeper theologies of and commitments to social
engagement. This book is no exception. Nonviolent Action is foremost a book of sto-
ries. It gives the narratives of a cloud of witnesses who have gone before us, from India
to Tunisia, from the Philippines to Nicaragua, from Norway to Liberia. The accounts
are numerous and riveting, demonstrating that nonviolent action produces radical and
favorable results, thereby building confidence in the reader that change through non-
violent action is very possible.
The structure of the book is fourfold, with the first three parts dedicated to detailed
narratives of nonviolent action throughout history. The final part is a call to action.
This call is built on a number of substantiated tenets: “(1) nonviolent campaigns have

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