Reviewed Book: Gordon, Haim. Education for peace: testimonies from world religions. Maryknoll, NY: Orbis Books, 1987

Weigel, Arnold D.

English

Scholars Commons

Consensus
Volume 14
Issue 1 Essays: Historical and Theological Article 21
5-1-1988
Education for peace: testimonies from world
religions
Arnold D. Weigel
Follow this and additional works at: http://scholars.wlu.ca/consensus
This Book Reviews is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by an
authorized editor of Scholars Commons @ Laurier. For more information, please contact scholarscommons@wlu.ca.
Recommended Citation
Weigel, Arnold D. (1988) "Education for peace: testimonies from world religions," Consensus: Vol. 14 : Iss. 1 , Article 21.
Available at: http://scholars.wlu.ca/consensus/vol14/iss1/21
132 Consensus
minor when contrcisted with the worth of the book itself. Indeed, none of
the book’s faults undermine or weaken its profound and timely challenges.
Bibby and his research colleagues have given to Canada’s religiously
committed (mostly Christians) a priceless gift. His Fragmented Gods is
an x-ray into the profundity of our collective disease and a challenge to
look honestly and courageously at ourselves and our churches. Church at-
tendance and influence have been and are declining precipitously, and his
hard data are blatant proof of that. However, his research and his analyt-
ical skills probe deeper. “In meeting a specialized age with a specialized
religion,” he asserts, “religious organizations are offering little more than
a commodity, manufactured according to cultural guidelines.” In short,
Bibby insists that the churches are marketing religion like food on a menu
by trying to serve up different dishes in ways palatable to people within our
consumer-oriented culture. We have lost our unique message, he charges,
and we are rushing pell-mell to grab our piece of a dwindling market. In
short, we let the culture define us and no longer offer an alternative to the
common values shared by all Canadians. He offers little comfort to either
liberal or conservative church people; instead he portrays ably how both
ends of the ecclesiastical spectrum have failed. And the hard data back
him up.
However, there is hope. Historic religious faith has much to offer. It can
challenge its own fragmentation and menu mentality by offering a gospel
that addresses life around its three fundamentals—God, the self, society.
The faith still has a vast potential audience, because Canadians, like most
human beings, still struggle for meaning, still ask the basic life and death
questions, still are struck by the mysteries of life and still are immersed in
social networks. He calls on our churches to perform the risky and coura-
geous mission of reintegrating these fundamentals. Thank you, Reginald
Bibby, for placing before our eyes a reality and a task that we dare no
longer avoid.
Oscar L. Arnal
Waterloo Lutheran Seminary
Education For Peace; Testimonies Prom World Reli-
gions
Edited by Gordon Haim and Leonard Grob
Maryknoll, New York: Orbis Books, 1987
240 pp.
Educators of whatever nature need to help people to entertain, to
develop and to become committed to peace-fulfilling perspectives, peace-
loving attitudes and peace-generating education which results ip positive
Book Reviews 133
action towards the development of peace in a family, in a community, in
a nation and in international relations—in short, in human relationships.
But this is not achieved through some wishful thinking, nor simply by ad-
vocating some noble ideal. It is accomplished—as the essays in this volume
by a number of international scholars affirm—through genuine effort at un-
derstanding one another and through hard work at constructive dialogue.
It is the claim of this text that “in the current climate of heightened ten-
sion between nations possessing the capability to destroy the planet many
times over, the need to deepen current efforts and to develop new initia-
tives in educating for peace is apparent. Indeed, it is no longer adequate to
educate toward the goal of avoidance of conflict or warfare; peace educators
must involve themselves with the contents and skills that will promote the
positive art of peacemaking.”
Educating for peace is identified in this text as “a graissroots pedagogy
to be employed in a wide variety of settings by parents, teachers, and com-
munity leaders”. The goal of such teaching is “the creation of a climate
of thought within which political leaders will be spurred to work for the
resolution of conflict between nations through nonmilitary means”. While
it is acknowledged that the “realpolitik” may in fact be “power politics”, it
is simultaneously claimed in conjunction with the writings and insights of
Martin Buber, that a major source of inspiration for contemporary peace
studies “is a call for an alternative politics, a politics that would enlarge the
‘realism’ of realpolitik to encompass the reality of authentic reconciliation
between peoples and nations”.
It is contended by the editors that “this volume is informed by a vision
of what may be called a ‘politics of peace’ in which individuals and nations
alike are seen as able to transcend ‘self-interest’. . ..Dialogical peacemaking
proceeds neither on the level of the mere exchange of ideas, nor on the level
of an exchange of good feeling. Rather, what is called for here. . . is nothing
short of fundamental or ontological change, a change in the way of being
of the parties involved in conflict, a change, therefore, that underlies both
cognition and affectivity—and their sum.”
It is the further claim of this text that guidance in genuine peace-making
must be provided by the great spiritual traditions in the cultural contexts.
Part Two explores five major currents of religious thought—Judaism, Chris-
tianity, Islam, Hinduism and Buddhism. The central thesis underlying this
whole section is that “at the core of these five major spiritual traditions
lies a basic teaching on peace that—though often disputed, covered over by
arid institutional forms, or even betrayed from within— remains to instruct
peace educators with regard to their vocation of fostering peace through
dialogue”. These religious traditions stand as witnesses for peace within
distinctive cultures—not only as a basis for inter-religious rivalry and war-
fare. The road to understanding their value in educating for peace lies
“not around these cultures” but “rather through them to a ground that
demands of all of them the supreme effort to turn to one another in dia-
logue” and within this dialogical thrust, each participant must embody the
“peacemaking core of one’s religious heritage”.
134 Consensus
Education For Peace, which is addressed to students and professors
in peace studies and comparative religion, as well as to those involved in
studies and actions for the promotion of peace, takes seriously the global
village and the pluralistic society in which we live. It challenges us to grow
in our understanding of one another’s religious and cultural heritages, and
to do so through genuine dialogue. To fulfill the task of peace education,
one must “educate one’s pupils to embody in their everyday actions the
peacemaking core of one’s religious heritage”
.
This is a timely book. Its contents are provocative and challenging. But
I believe that its real uniqueness lies in the fact that within the section on
“Witnesses For Peace” the essays are written by scholars and practitioners
from within— from within Judaism, from within Christianity, from within
Islam, from within Hinduism, from within Buddhism. In each part of this
text, the challenge to understand, to engage in dialogue and to become a
“genuine peacemaker” is evident.
I can readily see this as a text in a university course on peace studies
and comparative religion. I can also see its value in seminary courses,
especially those dealing with contextual ministry. It is no longer adequate
to be trained only in one’s own faith; we must also seek to understand
the faith of our neighbours, our fellow people. This is also a text that has
value at the parish level, for personal study by the pastor, for use in adult
study groups and particularly in ecumenical and inter-religious dialogues.
Because of its provocative nature, this is not an easy book to read; it
also touches a host of theological issues and does so more implicitly than
explicitly— a factor which makes it a natural for dialogue.
Arnold D. Weigel
Waterloo Lutheran Seminary
Homiletic: Moves and Structures
David Buttrick
Philadelphia: Fortress Press, 1987
498 pp., U.S. $24.95
This book could be named “The New Homiletic”, for that is what it is.
David Buttrick learned his homiletics from his Presbyterian father George
and from Lutheran Paul Scherer; here he has established himself as one of
the foremost North American homileticians by setting himself the task of
re-thinking the homiletical discipline. It is therefore a big book and weighty
reading, and extremely important.
Buttrick’s “text” is from St. Paul: “Faith comes from hearing”. If so,
he argues, “then we must strive to be heard”. He observes that Plato


Education for peace: testimonies from world religions

Wilfrid Laurier University

ConsensusVolume 14Issue 1 Essays: Historical and Theological Article 215-1-1988Education for peace: testimonies from worldreligionsArnold D. WeigelFollow this and additional works at: http://scholars.wlu.ca/consensusThis Book Reviews is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by anauthorized editor of Scholars Commons @ Laurier. For more information, please contact scholarscommons@wlu.ca.Recommended CitationWeigel, Arnold D. (1988) "Education for peace: testimonies from world religions," Consensus: Vol. 14 : Iss. 1 , Article 21.Available at: http://scholars.wlu.ca/consensus/vol14/iss1/21132 Consensusminor when contrcisted with the worth of the book itself. Indeed, none ofthe book’s faults undermine or weaken its profound and timely challenges.Bibby and his research colleagues have given to Canada’s religiouslycommitted (mostly Christians) a priceless gift. His Fragmented Gods isan x-ray into the profundity of our collective disease and a challenge tolook honestly and courageously at ourselves and our churches. Church at-tendance and influence have been and are declining precipitously, and hishard data are blatant proof of that. However, his research and his analyt-ical skills probe deeper. “In meeting a specialized age with a specializedreligion,” he asserts, “religious organizations are offering little more thana commodity, manufactured according to cultural guidelines.” In short,Bibby insists that the churches are marketing religion like food on a menuby trying to serve up different dishes in ways palatable to people within ourconsumer-oriented culture. We have lost our unique message, he charges,and we are rushing pell-mell to grab our piece of a dwindling market. Inshort, we let the culture define us and no longer offer an alternative to thecommon values shared by all Canadians. He offers little comfort to eitherliberal or conservative church people; instead he portrays ably how bothends of the ecclesiastical spectrum have failed. And the hard data backhim up.However, there is hope. Historic religious faith has much to offer. It canchallenge its own fragmentation and menu mentality by offering a gospelthat addresses life around its three fundamentals—God, the self, society.The faith still has a vast potential audience, because Canadians, like mosthuman beings, still struggle for meaning, still ask the basic life and deathquestions, still are struck by the mysteries of life and still are immersed insocial networks. He calls on our churches to perform the risky and coura-geous mission of reintegrating these fundamentals. Thank you, ReginaldBibby, for placing before our eyes a reality and a task that we dare nolonger avoid.Oscar L. ArnalWaterloo Lutheran SeminaryEducation For Peace; Testimonies Prom World Reli-gionsEdited by Gordon Haim and Leonard GrobMaryknoll, New York: Orbis Books, 1987240 pp.Educators of whatever nature need to help people to entertain, todevelop and to become committed to peace-fulfilling perspectives, peace-loving attitudes and peace-generating education which results ip positiveBook Reviews 133action towards the development of peace in a family, in a community, ina nation and in international relations—in short, in human relationships.But this is not achieved through some wishful thinking, nor simply by ad-vocating some noble ideal. It is accomplished—as the essays in this volumeby a number of international scholars affirm—through genuine effort at un-derstanding one another and through hard work at constructive dialogue.It is the claim of this text that “in the current climate of heightened ten-sion between nations possessing the capability to destroy the planet manytimes over, the need to deepen current efforts and to develop new initia-tives in educating for peace is apparent. Indeed, it is no longer adequate toeducate toward the goal of avoidance of conflict or warfare; peace educatorsmust involve themselves with the contents and skills that will promote thepositive art of peacemaking.”Educating for peace is identified in this text as “a graissroots pedagogyto be employed in a wide variety of settings by parents, teachers, and com-munity leaders”. The goal of such teaching is “the creation of a climateof thought within which political leaders will be spurred to work for theresolution of conflict between nations through nonmilitary means”. Whileit is acknowledged that the “realpolitik” may in fact be “power politics”, itis simultaneously claimed in conjunction with the writings and insights ofMartin Buber, that a major source of inspiration for contemporary peacestudies “is a call for an alternative politics, a politics that would enlarge the‘realism’ of realpolitik to encompass the reality of authentic reconciliationbetween peoples and nations”.It is contended by the editors that “this volume is informed by a visionof what may be called a ‘politics of peace’ in which individuals and nationsalike are seen as able to transcend ‘self-interest’. . ..Dialogical peacemakingproceeds neither on the level of the mere exchange of ideas, nor on the levelof an exchange of good feeling. Rather, what is called for here. . . is nothingshort of fundamental or ontological change, a change in the way of beingof the parties involved in conflict, a change, therefore, that underlies bothcognition and affectivity—and their sum.”It is the further claim of this text that guidance in genuine peace-makingmust be provided by the great spiritual traditions in the cultural contexts.Part Two explores five major currents of religious thought—Judaism, Chris-tianity, Islam, Hinduism and Buddhism. The central thesis underlying thiswhole section is that “at the core of these five major spiritual traditionslies a basic teaching on peace that—though often disputed, covered over byarid institutional forms, or even betrayed from within— remains to instructpeace educators with regard to their vocation of fostering peace throughdialogue”. These religious traditions stand as witnesses for peace withindistinctive cultures—not only as a basis for inter-religious rivalry and war-fare. The road to understanding their value in educating for peace lies“not around these cultures” but “rather through them to a ground thatdemands of all of them the supreme effort to turn to one another in dia-logue” and within this dialogical thrust, each participant must embody the“peacemaking core of one’s religious heritage”.134 ConsensusEducation For Peace, which is addressed to students and professorsin peace studies and comparative religion, as well as to those involved instudies and actions for the promotion of peace, takes seriously the globalvillage and the pluralistic society in which we live. It challenges us to growin our understanding of one another’s religious and cultural heritages, andto do so through genuine dialogue. To fulfill the task of peace education,one must “educate one’s pupils to embody in their everyday actions thepeacemaking core of one’s religious heritage”.This is a timely book. Its contents are provocative and challenging. ButI believe that its real uniqueness lies in the fact that within the section on“Witnesses For Peace” the essays are written by scholars and practitionersfrom within— from within Judaism, from within Christianity, from withinIslam, from within Hinduism, from within Buddhism. In each part of thistext, the challenge to understand, to engage in dialogue and to become a“genuine peacemaker” is evident.I can readily see this as a text in a university course on peace studiesand comparative religion. I can also see its value in seminary courses,especially those dealing with contextual ministry. It is no longer adequateto be trained only in one’s own faith; we must also seek to understandthe faith of our neighbours, our fellow people. This is also a text that hasvalue at the parish level, for personal study by the pastor, for use in adultstudy groups and particularly in ecumenical and inter-religious dialogues.Because of its provocative nature, this is not an easy book to read; italso touches a host of theological issues and does so more implicitly thanexplicitly— a factor which makes it a natural for dialogue.Arnold D. WeigelWaterloo Lutheran SeminaryHomiletic: Moves and StructuresDavid ButtrickPhiladelphia: Fortress Press, 1987498 pp., U.S. $24.95This book could be named “The New Homiletic”, for that is what it is.David Buttrick learned his homiletics from his Presbyterian father Georgeand from Lutheran Paul Scherer; here he has established himself as one ofthe foremost North American homileticians by setting himself the task ofre-thinking the homiletical discipline. It is therefore a big book and weightyreading, and extremely important.Buttrick’s “text” is from St. Paul: “Faith comes from hearing”. If so,he argues, “then we must strive to be heard”. He observes that Plato

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