Journal articles: 'Smith, Wilfred Cantwell, 1916-'

1

Slater, Peter. "Wilfred Cantwell Smith (1916–2000) on Islam in India." Toronto Journal of Theology 34, no. 2 (2018): 277–86. http://dx.doi.org/10.3138/tjt.2018-0116.

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Azmat, Tanveer. "The Historical Study of Scripture - Historians and Believers, Issues and Implications." ICR Journal 9, no. 2 (2018): 161–70. http://dx.doi.org/10.52282/icr.v9i2.119.

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Since the Enlightenment, scriptural discourse in the West has been generally limited to the historicity of texts. Although this is a valid and necessary method to study the history of scripture, more is needed. Following Wilfred Cantwell Smith (1916-2000), this paper argues that human involvement with scriptural text is more important than the study of the texts evolution. Smith believed that human involvement with scripture is not theological but historical as it often focuses on the historicity of the text. Further, following Muhammad Iqbal (1877-1938), the paper argues that philosophy does not have jurisdiction to judge religion except to disclose the hidden dimensions of human thought. With these two insights in mind, the paper calls on believers to make their scripture(s) central to their religious life and not be overly concerned with the historical evolution of their texts. This requires critiquing the secular discourse of religion and defining new conditions of religious discourse, such that religion enacts the transformation and guidance of man’s inner and outer life

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Ferahian, S. "Wilfred Cantwell Smith." Middle East Studies Association Bulletin 34, no. 1 (2000): 156–57. http://dx.doi.org/10.1017/s0026318400043261.

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Avison, M. "To Wilfred Cantwell Smith." Journal of the American Academy of Religion 79, no. 1 (2011): 4–5. http://dx.doi.org/10.1093/jaarel/lfq110.

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VAN STEKELENBURG, Laetitia. "In Memoriam: Wilfred Cantwell Smith." Studies in Interreligious Dialogue 10, no. 2 (2005): 250–53. http://dx.doi.org/10.2143/sid.10.2.519054.

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Race, Alan. "Book Review: Wilfred Cantwell Smith." Theology 90, no. 734 (1987): 159–60. http://dx.doi.org/10.1177/0040571x8709000229.

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Oxtoby, Willard Gurdon. "In Memoriam: Wilfred Cantwell Smith." Buddhist-Christian Studies 21, no. 1 (2001): v—vi. http://dx.doi.org/10.1353/bcs.2001.0022.

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Hussain, Amir. "The Legacy of Wilfred Cantwell Smith." Toronto Journal of Theology 34, no. 2 (2018): 267–76. http://dx.doi.org/10.3138/tjt.2018-0119.

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Hughes, Edward J. "Wilfred Cantwell Smith and the Perennial Philosophy." Method & Theory in the Study of Religion 4, no. 1-2 (1992): 27–46. http://dx.doi.org/10.1163/157006892x00048.

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Neumaier Dargyay, Eva K. "Wilfred Cantwell Smith, Buddhism, and the Divine." Method & Theory in the Study of Religion 4, no. 1-2 (1992): 69–80. http://dx.doi.org/10.1163/157006892x00066.

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11

Berthong, John. "Wilfred Cantwell Smith: The Theological Necessity of Pluralism." Toronto Journal of Theology 5, no. 2 (1989): 188–205. http://dx.doi.org/10.3138/tjt.5.2.188.

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12

Jackson, Robert. "Jazz improvisation, Wilfred Cantwell Smith and Clifford Geertz." British Journal of Religious Education 41, no. 2 (2018): 237–39. http://dx.doi.org/10.1080/01416200.2019.1557921.

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Baran Tekin, Dila. "Emir Kuşcu, Din Fenomenolojisi: Wilfred Cantwell Smith Örneği." Journal of Divinity, Faculty of Hitit University 11, no. 21 (2012): 247. http://dx.doi.org/10.14395/jdiv89.

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Hospital, Clifford G. "Professor Wilfred Caritwell Smith (1916-2000)." Studies in Religion/Sciences Religieuses 29, no. 2 (2000): 199–204. http://dx.doi.org/10.1177/000842980002900205.

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15

Droge, A. J. "What Is Scripture? A Comparative Approach. Wilfred Cantwell Smith." Journal of Religion 76, no. 3 (1996): 519–20. http://dx.doi.org/10.1086/489846.

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Lamb, Christopher. "Book Review: Wilfred Cantwell Smith: A Theology for the World." International Bulletin of Missionary Research 11, no. 3 (1987): 137–38. http://dx.doi.org/10.1177/239693938701100314.

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17

Smith, S. "Wilfred Cantwell Smith: Love, Science, and the Study of Religion." Journal of the American Academy of Religion 81, no. 3 (2013): 757–90. http://dx.doi.org/10.1093/jaarel/lft017.

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18

Qurrat ul Ain, Ayesha. "Wilfred Cantwell Smith’s Concept of Religion: An Islamic Appraisal." Journal of Islamic Thought and Civilization 11, no. 1 (2021): 258–79. http://dx.doi.org/10.32350/jitc.111.14.

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In the vein of many Western scholars of comparative religions, Wilfred Smith also realizes the difficulty implicated in defining religion but he is unique in daring to call for discarding religion, arguing that the concept is inadequate. According to him, the inadequacy of the concept leads to the intellectual dilemma of the relation between many religious traditions and the One Ultimate Reality, the historical change and abiding truth, the world and God. The solution to such a dilemma is to revise the categories of intellectual discourse in the field of theology/religious studies and move towards a better alternative. These alternatives should aim to depict human religious life in a more adequate and universal way. Hence, Smith suggests splitting the esoteric and exoteric dimensions of religion and proposes for them the categories of faith and cumulative tradition respectively. Primarily, this research seeks to explore the significance of Smith’s critique of religion as well as the practicality and utility of the alternative categories i.e., faith and cumulative tradition in the modern global scenario from an Islamic perspective.

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19

Crosson, Frederick J. ""Fides" and "Credere": W. C. Smith on AquinasFaith and Belief. Wilfred Cantwell Smith." Journal of Religion 65, no. 3 (1985): 399–412. http://dx.doi.org/10.1086/487262.

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Hick, John. "On Wilfred Cantwell Smith: His Place in the Study of Religion." Method & Theory in the Study of Religion 4, no. 1-2 (1992): 5–20. http://dx.doi.org/10.1163/157006892x00020.

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21

Pruett, Gordon E. "World theology and world community: The vision of Wilfred Cantwell Smith." Studies in Religion/Sciences Religieuses 19, no. 4 (1990): 397–412. http://dx.doi.org/10.1177/000842989001900402.

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22

Gaultieri, Antonio R. "Transcendence and Reductionism in Religious Studies: Eric Sharpe On Wilfred Cantwell Smith." Method & Theory in the Study of Religion 1, no. 1 (1989): 47–53. http://dx.doi.org/10.1163/157006889x00178.

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23

Hussain, Syed Adnan. "Wilfred Cantwell Smith, a Hermeneutic of Humanity, and the Islamic State in Pakistan." Toronto Journal of Theology 35, no. 1 (2019): 78–82. http://dx.doi.org/10.3138/tjt.2018-0127.

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24

Jones, Richard J. "Wilfred Cantwell Smith and Kenneth Cragg on Islam as a Way of Salvation." International Bulletin of Missionary Research 16, no. 3 (1992): 105–10. http://dx.doi.org/10.1177/239693939201600302.

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25

Nigosian, Solomon A. "What Is Scripture? Wilfred Cantwell Smith Minneapolis: Fortress Press, 1993. x + 381 p." Studies in Religion/Sciences Religieuses 23, no. 4 (1994): 522. http://dx.doi.org/10.1177/000842989402300436.

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26

Doyle, Dennis M. "Objectivity and Religious Truth: A Comparison of Wilfred Cantwell Smith and Bernard Lonergan." Thomist: A Speculative Quarterly Review 53, no. 3 (1989): 461–80. http://dx.doi.org/10.1353/tho.1989.0021.

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27

Tebbe, James A. "Kenneth Cragg in Perspective: A Comparison with Temple Gairdner and Wilfred Cantwell Smith." International Bulletin of Missionary Research 26, no. 1 (2002): 16–21. http://dx.doi.org/10.1177/239693930202600105.

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28

Couture, André. "SMITH, Wilfred Cantwell, Towards a World Theology. Faith and the Comparative History of Religion." Laval théologique et philosophique 47, no. 1 (1991): 132. http://dx.doi.org/10.7202/400594ar.

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29

Cox, James L. "The Legacy of Wilfred Cantwell Smith, edited by Ellen Bradshaw Aitken and Arvind Sharma." Numen 65, no. 5-6 (2018): 602–5. http://dx.doi.org/10.1163/15685276-12341517.

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30

Chatterjee, Margaret. "Wilfred Cantwell Smith. What is Scripture? Pp. X+341. (London: SCM Press, 1993.) £17.50 pbk." Religious Studies 30, no. 3 (1994): 366–68. http://dx.doi.org/10.1017/s003441250002299x.

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31

Rammenzweig, Guy W. "Walking Upright Together." European Judaism 33, no. 2 (2000): 104–16. http://dx.doi.org/10.3167/ej.2000.330211.

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This is not the kind of lecture which old-fashioned German academics would present. It is much more a statement about my own 'learning' in the field of JCM trialogue: interfaith work amongst Jews, Christians and Muslims. Preparing my lecture I went through the writings of Wilfred Cantwell Smith, Raimundo Panikkar, John B. Cobb, Hans Küng and Jonathan Magonet again. I felt that most of the ideas and suggestions these great scholars of interreligous theology have made will be addressed directly or 'along the way' when I give you a rather personal account of my own interfaith pilgrimage: how my spirituality, my theology and my work have changed.

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32

Anderson, Leona. "The Head Bone's Connected To the Neck Bone or Is It? Ganesa and Wilfred Cantwell Smith." Method & Theory in the Study of Religion 4, no. 1-2 (1992): 81–95. http://dx.doi.org/10.1163/157006892x00075.

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33

Ali, Muhamad Mumtaz, and Muneer Kuttiyani Muhammed. "Sword as a Cultural Symbol or Weapon of Violence in Islam An analysis Pedang Sebagai Simbol Budaya atau Senjata Keganasan Da-lam Islam: Satu Analisis." Journal of Islam in Asia (E-ISSN: 2289-8077) 12, no. 2 (2015): 280–93. http://dx.doi.org/10.31436/jia.v12i2.496.

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AbstractOrientalists like Washington Irving and Wilfred Cantwell Smith coined the idea and spread through their virulent writings that Islam spread through sword. This notion has been once again circulating in the media immediately after the incident of 9/11. Orientalists appear to have been uncomfortable with this allegation as they knew very well that political subjugation of people by sword was possible but winning over the hearts of the people by force was impossible. Historically, the Prophet’s (s.a.w.) achievement was the total transformation of man individually as well as socially from all angles, familial, social, economic, cultural, intellectual, educational, moral, political, and spiritual etc. Many well-known scholars have already rebutted the allegation concerning sword of Islam. This paper looks into another dimension of the significance of sword in Arab culture. It tries to trace the socio-cultural value of sword in the history of Arabian Peninsula. . Keywords: Islam, sword, Prophet Muhammad, propagation, Orientalists, allegations.AbstrakPara orientalis seperti Washington Irving dan Wilfred Cantwell Smith mereka dan merebak melalui tulisan mereka bahawa Islam disebarkan melalui pedang. Idea ini sekali lagi diungkit media selepas berlakunya kejadian 9/11. Para orientalis kelihatan tidak selesa dengan dakwaan ini kerana mereka tahu bahawa penaklukan politik rakyat melalui pedang adalah mungkin tetapi untuk memenangi hati rakyat dengan kekerasan adalah mustahil. Dari segi sejarah, pencapaian Nabi Muhammad (saw) adalah transformasi keseluruhan manusia secara individu dan juga secara sosial dari semua sudut seperti kekeluargaan, sosial, ekonomi, budaya, intelektual, pendidikan, moral, politik, rohani dan lain-lain Banyak ulama yang terkenal sudah menyangkal dakwaan mengenai penyebaran Islam melalui pedang.. Kajian ini meneliti kepada satu lagi dimensi kepentingan pedang dalam budaya Arab. Ia juga cuba mengesan nilai sosio-budaya pedang dalam sejarah Semenanjung Arab.Kata Kunci: Islam, Pedang, Nabi Muhammad, Penyebaran, Para Orientalis, Dakwaan.

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34

D'Costa, Gavin. "The Pluralist Paradigm in the Christian Theology of Religions." Scottish Journal of Theology 39, no. 2 (1986): 211–24. http://dx.doi.org/10.1017/s0036930600030568.

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With increasing contact and knowledge of non-Christian religions and in the light of colonialist missionary endeavours, a number of Christians have recently advocated what I shall call a pluralist approach to non-Christian religions. This pluralist paradigm may be characterised as one which maintains that non-Christian religions can be equally salvific paths to the one God, and that Christianity's claim to be the only way (exclusivism), or the fulfilment of all other religions (inclusivism), should be rejected for good theological, phenomenological, and philosophical reasons. This view is shared by Christians from different denominations, and is best expressed in the works of Professors John Hick, Paul Knitter, Wilfred Cantwell Smith, and Mr Alan Race.

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35

Gallagher, Eugene V. "Scientology’s Sunday Service: Scripture in Action." Numen 63, no. 1 (2016): 95–112. http://dx.doi.org/10.1163/15685276-12341410.

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Although they have received little scholarly attention, the communal rituals of the Church of Scientology, particularly the Sunday service, provide a distinctive perspective on how the Church, through the presiding minister, uses a selection of its scriptural texts to form the consciousness and attitudes of those in attendance. While several elements of the Sunday service are invariable, the minister must craft each service by choosing from among a limited selection of possible sermons and group processing exercises, attributed to L. Ron Hubbard himself, that can be delivered to the congregation. Thus, in keeping with the understanding of scripture articulated by Wilfred Cantwell Smith and of canon by Jonathan Z. Smith, the minister exercises a degree of exegetical ingenuity within the strictures of a strongly literal approach to Hubbard’s canonical teachings. Scientology ministers in the context of the Sunday service thus function like other indigenous theologians who work with canonical bodies of texts.

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36

Michel, Thomas. "Book Review: The World's Religious Traditions: Current Perspectives in Religious Studies. Essays in Honour of Wilfred Cantwell Smith." International Bulletin of Missionary Research 11, no. 3 (1987): 135–36. http://dx.doi.org/10.1177/239693938701100311.

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37

Watts, James W. "The Three Dimensions of Scriptures." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 2-3 (2008): 135–59. http://dx.doi.org/10.1558/post.v2i2.135.

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This article proposes a new model for understanding the ways that scriptures function. Several big media stories of recent years, such as those surrounding controversies over Ten Commandments monuments in U.S. courthouses and Qur’ans desecrated at Guantánamo Bay, involve the iconic function of scriptures. Yet contemporary scholarship on Jewish, Christian, or Muslim scriptures is ill-prepared to interpret these events because it has focused almost all its efforts on textual interpretation. Even the increased attention to the performative function of scripture by Wilfred Cantwell Smith and his students does not provide resources for understanding the iconic roles of scriptures. This article addresses the gap by theorizing the nature of scriptures as a function of their ritualization in three dimensions—semantic, performative, and iconic. The model provides a means for conceptualizing how traditions ritualize scriptures and how they claim and negotiate social power through this process.

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38

Han, Jae Hee. "The Baptist Followers of Mani: Reframing the Cologne Mani Codex." Numen 66, no. 2-3 (2019): 243–70. http://dx.doi.org/10.1163/15685276-12341539.

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AbstractFor decades, scholars of religious studies have questioned the anachronism of the category of “religion” for discussing the historical emergence of Judaism, Christianity, Buddhism, and Hinduism. Beginning already with Wilfred Cantwell Smith in the 1960s, however, Manichaeism was heralded as an exception to this pattern, and Mani has been understood as perhaps the first to found a new “religion.” This article considers how this model shaped the interpretation of the Cologne Mani Codex (CMC) and offers a fresh reading of its rhetoric of differentiation and identification. It attends to how the CMC frames Mani as a reformer among the Baptists and in continuity with this Baptist past. It ultimately argues that the creators of the CMC did not think of “Manichaeism” as a distinct “religion.” Finally, it aims to recalibrate the study of the Cologne Mani Codex towards broader attempts at situating it within a Syro-Mesopotamian milieu.

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39

Surin, Kenneth. "Towards a ‘Materialist’ Critique of ‘Religious Pluralism’: A Polemical Examination of the Discourse of John Hick and Wilfred Cantwell Smith." Thomist: A Speculative Quarterly Review 53, no. 4 (1989): 655–73. http://dx.doi.org/10.1353/tho.1989.0005.

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40

Richards, Glyn. "Frank Whaling editor. The World's Religious Traditions. Essays in Honour of Wilfred Cantwell Smith. (Edinburgh: T&T Clark, 1984.) £11.95." Religious Studies 21, no. 2 (1985): 271–73. http://dx.doi.org/10.1017/s0034412500017352.

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41

Sharpe, Eric J. "Modern Culture from a Comparative Perspective. Wilfred Cantwell Smith , John W. BurbidgeReflections in the Mirror of Religion. Ninian Smart , John P. Burris." Journal of Religion 79, no. 1 (1999): 176–78. http://dx.doi.org/10.1086/490386.

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42

Jones, Timothy Paul. "THE BASIS OF JAMES W. FOWLER'S UNDERSTANDING OF FAITH IN THE RESEARCH OF WILFRED CANTWELL SMITH: AN EXAMINATION FROM AN EVANGELICAL PERSPECTIVE." Religious Education 99, no. 4 (2004): 345–57. http://dx.doi.org/10.1080/00344080490513171.

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43

Pasulka, Diana Walsh. "Pre-modern Scriptures in Postmodern Times." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 2-3 (2008): 293–315. http://dx.doi.org/10.1558/post.v2i2.293.

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A contemporary movement in Christian religious thought advocates for the recovery of pre-modern exegetical practices. Wesley Kort, Paul Griffiths, and Catherine Pickstock are among several theorists who support a return to pre-modern reading and writing practices as an answer to the crisis of modernity. In the context of scripture studies, the works of Kort, Griffiths, and Pickstock can be understood as examples of analyses that focus on the performative elements of scripture. Their stress on memorization, recitation, and reading reflect the influence of studies of the performative function of scriptures by Wilfred Cantwell Smith and William Graham. Kort, Griffiths, and Pickstock take this line of argument even further, by arguing that is it the very loss of scripture as performance that has inaugurated a loss of the sacred in modernity. This development thus tackles the philosophical issues at stake between secularism and theology and moves beyond the localized analysis of the meaning of specific scriptures. The following analysis places this development in an historical and philosophical context by revealing the theoretical precedents that each scholar draws upon, specifically the later writings of Martin Heidegger.

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Steenbrink, Karel. "On the Possibility of a Creative and Inspiring Pluralism of Religions." Mission Studies 9, no. 1 (1992): 156–67. http://dx.doi.org/10.1163/157338392x00162.

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AbstractPluralism of religions is not a timeless phenomenon. Religion itself has changed and developed in the history of mankind. As shown by Wilfred Cantwell Smith in his book on The Meaning and End of Religion, varieties of religious experiences and pluralism of religions also are restyled and remodeled according to time and place. In this communication I want to elaborate on this theme in a double way. First I want to make some remarks about pluralism of religions from personal experiences in Indonesia and the Netherlands, especially in encounters with Muslims. In the second part I want to draw some conclusions on the topic from a broader historical perspective, viewing pluralism as a universally changing and fluctuating fact. In the first part some general problems of interreligious dialogue are described ending up in a rather pessimistic estimation of the possibilities of this dialogue, with further goals than peaceful coexistence. In the second part I hope to show the inevitability of this dialogue. In my conclusion I will try to delineate a way out of this dilemma with the perspective of a creative and inspiring pluralism.

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45

Yoo, Yohan. "Possession and Repetition." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 6, no. 1-3 (2012): 243–59. http://dx.doi.org/10.1558/post.v6i1-3.243.

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This article demonstrates the need for the iconic status and function of Buddhist scripture to receive more attention by illuminating how lay Korean Buddhists try to appropriate the power of sutras. The oral and aural aspects of scripture, explained by Wilfred Cantwell Smith, provide only a limited understanding of the characteristics of scripture. It should be noted that, before modern times, most lay people, not only in Buddhist cultures but also in Christian and other traditions, neither had the chance to recite scriptures nor to listen to their recitations regularly. Several clear examples demonstrate contemporary Korean Buddhists’ acceptance of the iconic status of sutras and their attempt to appropriate the power and status of those sacred texts. In contemporary Korea, lay Buddhists try to claim the power of scriptures in their daily lives by repeating and possessing them. Twenty-first century lay believers who cannot read or recite in a traditional style have found new methods of repetition, such as internet programs for copying sacred texts and for playing recordings of their recitations. In addition, many Korean Buddhists consider the act of having sutras in one’s possession to be an effective way of accessing the sacred status and power of these texts. Hence, various ways of possessing them have been developed in a wide range of products, from fancy gilded sutras to sneakers embroidered with mantras.

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Jones, Richard J. "Book Review: Rewarding Encounters: Islam and the Comparative Theologies of Kenneth Cragg and Wilfred Cantwell Smith, am I Not Your Lord? Human Meaning in Divine Question." International Bulletin of Missionary Research 29, no. 1 (2005): 44–45. http://dx.doi.org/10.1177/239693930502900119.

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47

Hay, Eldon. "Comptes rendus / Reviews of books: The World's Religious Traditions: Essays in Honour of Wilfred Cantwell Smith Frank Whaling, editor Edinburgh, Scotland: T. & T. Clark, 1984. Pp. x + 312." Studies in Religion/Sciences Religieuses 14, no. 2 (1985): 258–59. http://dx.doi.org/10.1177/000842988501400223.

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Miller, Roland E. "Comptes rendus / Reviews of books: Modern Culture from a Comparative Perspective Wilfred Cantwell Smith John W. Burbidge, editor Albany: State University of New York Press, 1997. xii + 174 p." Studies in Religion/Sciences Religieuses 27, no. 2 (1998): 234–36. http://dx.doi.org/10.1177/000842989802700222.

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Klimkeit, Hans-Joachim. "Frank Whaling (ed.): The World's Religious Traditions: Current Perspectives in Religious Studies. Essays in honour of Wilfred Cantwell Smith. T. & T. Clark Ltd. Edinburgh 1984, viii, 311 pp." Zeitschrift für Religions- und Geistesgeschichte 37, no. 2 (1985): 180–82. http://dx.doi.org/10.1163/15700739-03702014.

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50

Robinson, Francis. "Other-Worldly and This-Worldly Islam and the Islamic Revival." Journal of the Royal Asiatic Society of Great Britain & Ireland 14, no. 1 (2004): 47–58. http://dx.doi.org/10.1017/s1356186304003542.

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In his Islam in Modern History, published in 1957, yet still a work remarkable for its insights, Wilfred Cantwell Smith refers to the extraordinary energy which had surged through the Muslim world with increasing force in the nineteenth and twentieth centuries. He talks of:dynamism, the appreciation of activity for its own sake, and at the level of feeling a stirring of intense, even violent, emotionalism…The transmutation of Muslim society from its early nineteenth-century stolidity to its twentieth-century ebullience is no mean achievement. The change has been everywhere in evidence.This surge of energy is closely associated with a shift in the balance of Muslim piety from an other-worldly towards a this-worldly focus. By this I mean a devaluing of a faith of contemplation of God's mysteries and of belief in His will to shape human life, and a valuing instead of a faith in which Muslims were increasingly aware that it was they, and only they, who could act to fashion an Islamic society on earth. This shift of emphasis has been closely associated with a new idea of great power, the caliphate of man. In the absence of Muslim power, in the absence, for the Sunnis at least, of a caliph, however symbolic, to guide, shape and protect the community, this awesome task now fell to each individual Muslim. I hazard to suggest that this shift towards a this-worldly piety, and the new responsibilities for Muslims that came with it, is the most important change that Muslims have wrought in the practice of their faith over the past one thousand years. It is a change full of possibilities for the future.

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Journal articles on the topic 'Smith, Wilfred Cantwell, 1916-'

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