4.10: Notes

1. Here and in what follows I refrain from entering into Christian and Jewish theological controversy over inclusive gender pronominal reference to God. The justification for my usage here is simply that it reflects traditional usage.
2. M. Douglas Meeks, God the Economist: the Doctrine of God and Political Economy (Minneapolis, MN: Fortress Press, 1989).
3. Elisabeth Schussler Fiorenza, In Memory ofHer: A Feminist Theological Reconstruction ofChristian Origins, lOth anniversary edition (New York: Crossroads, 1994); and jesus: Miriam's Child, Sophia's Prophet(New York: Continuum, 1995)
4. See, for example, Catherine L. Albanese, America: Religion and Religions, 2nd ed. (Belmont, CA: Wadsworth, 1992), Chs. 13 and 14.
5. See ibid., ch. 13; and Russell E. Richey and Donald G. Jones, eds., American Civil Religion (New York: Harper and Row, 1974).
6. It should be more than obvious to most readers that virtue as well as vice may be found in each of these ways of civil religious practice. Generic virtues and vices specific to each way will be taken up in Chapter 5.
7. See John Wiley Nelson, Your God is Alive and Well and Appearing in Popular Culture (Philadelphia, PA: Westminster Press 1976); Russel Nye, The Unembarrassed Muse: The Popular Arts in America (Two Centuries of American Life Bicentennial Series; New York: Dial Press, 1970); and Catherine L. Albanese, America: Religions and Religion, op. cit., Ch. 14.
8. See Neil Leonard, jazz: Myth and Religion (New York: Oxford University Press, 1987). See also Gilbert Rouget, Music and Trance: A Theory ofthe Relations between Music and Possession, trans. Brunhilde Biebuyck (Chicago, IL: University of Chicago Press, 1985).
9. See Catherine Albanese, Nature Religion in America: From the Algonkian Indians to the New Age (Chicago, IL: University of Chicago Press, 1990).
10. See Huston Smith, "Western Philosophy as a Great Religion," in his Essays on World Religion, ed. M. Darroll Bryant (New York: Paragon House, 1992), pp. 205-223.
11. See Fazlur Rahman, Islam, 2nd ed. (Chicago, IL: University of Chicago Press, 1979); John L. Esposito, Islam: The Straight Path (New York: Oxford University Press, 1988); and Frederick Mathewson Denny, An Introduction to Islam (New York: Macmillan, 1985).
12. See Richard H. Robinson and Willard L Johnson, The Buddhist Religion: A Historical Introduction, 3rd ed. (Belmont, CA: Wadsworth, 1982).
13. See Thomas]. Hopkins, The Hindu Religious Tradition (Belmont, CA: Dickenson/ Wadsworth, 1971).
14. See Jessyca Russell Gaver, The Baha'i Faith: Dawn of a New Day (New York: Hawthorn Books, 1967).
15. See Robinson and Johnson, The Buddhist Religion, op. cit.
16. Traditionally Jews regard the name of God as so holy and powerful that it must not be pronounced, except under the most careful and appropriate of circumstances. The text of the holy Torah scrolls are written in consonants only, with vowels supplied by a knowledgeable reader. In a passage in which the name of God would occur, the phrase "the LORD" would be substituted. In continuation of this custom, Orthodox Jews, when writing in English, write "G-el," instead of "God."
17. See Jacob Neusner, The Way ofTorah: An Introduction ofjudaism, 4th ed. (Belmont, CA: Wadsworth, 1988); Leo Trepp, judaism: Development and Life, 3rd ed. (Belmont, CA: Wadsworth, 1982); and Michael A. Fishbane, judaism (San Francisco, CA: Harper and Row, 1987). For a fuller introduction to Kabbala as mystical quest, see Aryeh Kaplan, Meditation and Kabbalah (Northvale, N]; Jason Aronson, 1995). On aspects of shamanic mediation in Judaism, see Gedalyah Nigal, Magic, Mysticism, and Hasidism: The Supernatural in jewish 1bought(Northvale, N]: Jason Aronson, 1994)
18. See F. E. Peters, Children ofAbraham: judaism, Christianity, Islam (Princeton, N]: Princeton University Press, 1982).
19. See Yamamoto Yukitaka, Way of the Kami (Stockton, CA: Tsubaki American Publications, 1987); Stuart D. B. Picken, Shinto: japan's Spiritual Roots (Tokyo: Kodansha International, 1980); and H. Byron Earhart, japanese Religion: Unity and Diversity, 3rd ed. (Belmont, CA: Wadsworth, 1982).
20. See Robinson and Johnson, The Buddhist Religion, op. cit., Ch. 9; Giuseppe Tucci, The Religions of Tibet (Berkeley, CA: University of California Press, 1980).
21. See Gerhardus C. Oosthuizen, The Healer Prophet in African Churches, Studies in Christian Mission (New York: E.]. Brill, 1992).
22. See Richard B. Pilgrim, Buddhism and the Arts ofjapan (Chambersburg, PA: Anima Books, 1981); Horst Hammitzsch, Zen in the Art of the Tea Ceremony (New York: St. Martin's Press, 1980); Trevor Legett, Zen and the Ways (Boulder, CO: Shambhala, 1978); William La Fleur, Tbe Karma of Words: Buddhism and the LiteraryArts in Medievaljapan (Berkeley, CA: University of California Press, 1983); and Daisetz T. Suzuki, Zen and japanese Culture, Bollingen Series, 64 (Princeton University Press, 1959).
23. For a fuller discussion of Tea Ceremony as an expression of Zen Buddhism in juxtaposition to Holy Communion in Eastern Orthodox sacramental Christianity, see Chapter 14 below.
24. Malcolm Muggeridge, Something Beautifulfor God (San Francisco: Harper and Row, 1971).
25. See Phillip Kapleau, Tbe Tbree Pillars ofZen: Teaching, Practice, and Enlightenment, rev. ed. (Garden City, N]: Anchor Doubleday, 1980); Isshu Miura and Ruth Fuller Sasaki, Tbe Zen Koan: Its History and Use in Rinzai Zen (New York: Harcourt, Brace and World, 1965); Peter N. Gregory, ed., Sudden and Gradual: Approaches to Enlightenment in Chinese Tbought, Studies in East Asian Buddhism, 5 (Honolulu, HI: University of Hawaii Press, 1988); and Conrad Hyers, Once-Born, Twice-Born Zen: Tbe Soto and Rinzai Schools of japanese Zen (Wolfeboro, NH: Longwood Academic, 1989). See also Ronald L. Grimes, " M o d e s o f Z e n R i t u a l , " i n h i s B e g i n n i n g s i n R i t u a l S t u d i e s , r e v . e d . ( C o l u m b i a , SC: U n i v e r s i t y of South Carolina Press, 1995), pp. 104-118.
26. See F. Ernest Stoeffler, Tbe Rise ofEvangelicalPietism, Studies in the History of ReligionsSupplements to Numen, 9 (Leiden: Brill, 1965); and Mark A. Noll, David Bebbington, and George A. Rawlyk, eds., Evangelicalism: Tbe Popular Protestantism ofNorth America and the British Isles, 1700-1990 (New York: Oxford University Press, 1993).
27. See David Hollenbach, Claims in Conflict (New York: Paulist Press, 1979); Leonardo Boff and Clodovis Boff, Introducing Liberation Theology, trans. Paul Burns (Maryknoll, NY: Orbis Books, 1987); and Philip Berryman, Liberation Theology: Essential Facts about the Revolutionary Religious Movement in Latin America and Beyond (NewYork: Crossroad, 1987).
28. See John L. Esposito, Islam: Tbe Straight Path (New York: Oxford University Press, 1988), Ch. 5; and John L. Esposito, ed., Voices ofResurgent Islam (New York: Oxford University Press, 1983).
29. See Daniel Alfred Metraux, Tbe History and Theology ofSoka Gakkai: A japanese New Religion, Studies in Asian Thought and Religion, Vol. 9 (Lewiston, NY: Edwin Mellen Press, 1988).
30. See James C. Dobbins, jodo Shinshu: Shin Buddhism in Medievaljapan (Bloomington, IN: Indiana University Press, 1989).
31. See Steven Ozment, Tbe Age ofReform, 1250-1550: An Intellectual and Religious History ofLate Medieval and Reformation Europe (New Haven, CT: Yale University Press, 1980).
32. See Eliot Deutsch, Tbe Bhagavad Gftii, (New York: Holt, Rinehart and Winston, 1968); A. L. Herman, A BriefIntroduction to Hinduism (Boulder, CO: Westview Press, 1991), Ch. 3; and Krisha Sivaraman, ed., Hindu Spirituality: Vedas through Vedanta (New York: Crossroads, 1989). See also Huston Smith, Tbe World's Religions, rev. ed. (San Francisco, CA: HarperSanFrancisco, 1991), Ch. 2.
33. See David J. Kalupahana, A History ofBuddhist Philosophy: Continuities and Discontinuities (Honolulu: University of Hawaii Press, 1992).
34. See Lawrence Cunningham, Tbe Catholic Experience (New York: Crossroad, 1985); Stephen Happel and David Tracy, A Catholic Vision (Philadelphia, PA: Fortress, 1984); and Thomas E. Helm, Tbe Christian Religion: An Introduction (Englewood Cliffs, N]: Prentice-Hall, 1991), Ch. 10.