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A celebrated theologian explores how the greatest dangers to humanity, as well as the greatest promises for human flourishing, are at the intersection of religion and globalization
More than almost anything else, globalization and the great world religions are shaping our lives, affecting everything from the public policies of political leaders and the economic decisions of industry bosses and employees, to university curricula, all the way to the inner longings of our hearts. Integral to both globalization and religions are compelling, overlapping, and sometimes competing visions of what it means to live well.
In this perceptive, deeply personal, and beautifully written book, a leading theologian sheds light on how religions and globalization have historically interacted and argues for what their relationship ought to be. Recounting how these twinned forces have intersected in his own life, he shows how world religions, despite their malfunctions, remain one of our most potent sources of moral motivation and contain within them profoundly evocative accounts of human flourishing. Globalization should be judged by how well it serves us for living out our authentic humanity as envisioned within these traditions. Through renewal and reform, religions might, in turn, shape globalization so that can be about more than bread alone.
- Sales Rank: #274656 in Books
- Published on: 2016-01-12
- Original language: English
- Number of items: 1
- Dimensions: 9.25" h x 1.06" w x 6.13" l, .0 pounds
- Binding: Hardcover
- 304 pages
Review
“Volf brilliantly weaves several strands of argument into an ambitious brief for the positive functions of religion in today’s global village, where the negative consequences of religion are too often written in the blood of innocents.”—Publishers Weekly, starred review (Publishers Weekly)
"Volf convincingly tackles one of the most important issues of the twenty-first century: how we can have a peaceful religious pluralism together with healthy globalisation. He not only gives the facts and analyses the situation perceptively, he also has the depth of understanding of a range of religions to produce a practical way forward that is both realistic and attractive."—David F. Ford, University of Cambridge
(David F. Ford)
"Miroslav Volf's prophetic voice brings a new perspective to the question of what it means to live the good life in a world shaped by globalization."— John J. DeGioia, Georgetown University (John J. DeGioia)
“In Flourishing, Miroslav Volf offers us an enthralling analysis of the mutual interplay between globalization and the world’s great religions, along with an inspiring vision of how great faiths can be enlarged rather than threatened by diversity. An outstanding and timely work by one of the great theologians of our time.”—Rabbi Lord Jonathan Sacks (Rabbi Lord Jonathan Sacks)
“The contemporary globalized world offers a bewildering scene: horrifying acts of religious hatred and cruelty exist alongside zones where people of different religions live in unprecedented mutual respect, even friendly exchange. Digging deep into the sources of his own, Christian faith, Volf offers an insightful and penetrating answer to both these questions.”—Charles Taylor, McGill University (Charles Taylor)
“Make no mistake: everyone who cares about either the church or the world should read this book.”—Greg Forster, Gospel Coalition (Greg Forster Gospel Coalition)
“This is a powerful book. It offers a strong critique of attempts to merge religion and politics, even as it affirms the need for public engagement in pursuit of flourishing of the entire creation. Take and read. It’s that important! In this book a path toward peace is revealed.”—Robert D. Cornwall, Englewood Review of Books (Robert D. Cornwall Englewood Review of Books)
“Insightful, far-ranging, and timely . . . deserves to be widely read.”—Don Schweitzer, The Ecumenist (Don Schweitzer The Ecumenist 2016-08-04)
From the Author
From Miroslav Volf's Flourishing:
Despite his fierce anger against God for letting him suffer in a communist labor camp as an innocent man and a socialist, my father, at the time a teenager on the brink of death, embraced faith in God—as he tells the story, it was God who embraced him!—and ended up a Pentecostal believer. The family into which I was born was a faith-island, an austere but beautiful and nurturing social microenvironment. With my first cry as a newborn, I learned that not all forms of religiosity are “religions” in the pejorative sense—mind-shutting and freedom-trampling cultural edifices used as instruments of social control.
The Pentecostal movement started some forty years before my father’s conversion, in Los Angeles, 6,318 miles as the crow flies from the camp where he, a 45-kilogram man, was condemned to carry 80-kilogram sacks on his back. Pentecostalism’s founder was William Seymour (1870–1922), a black man and the son of former slaves; he was in charge of the multiracial and multiethnic mother congregation from which Pentecostalism spread worldwide. Seymour’s faith became my father’s faith because a Slovenian migrant worker had converted in the United States and returned back home to spread the good news. Within a single century, the faith of a downtrodden black man from the New World had engulfed the entire globe, shaped the lives of more than half a billion human beings, and garnered the sympathies of prominent religious leaders like Pope Francis. Earlier and closer to home, it delivered my father from death and made him into a new man.
About the Author
Miroslav Volf is the Henry B. Wright Professor of Theology at Yale University and the author of several books, including Exclusion and Embrace, winner of the Louisville Grawemeyer Award in Religion.
Most helpful customer reviews
14 of 14 people found the following review helpful.
Incredible Take On the Need For Religion Today
By Vincent
The recent publication of this book came from years of research and an initiative of the Tony Blair (former UK Prime Minister) Foundation on faith and globalization. Miroslav Volf, one of the foremost theologians alive today, attempts to tackle the defining phenomena of the world today: globalization. I cannot say there has been a book that I’ve been more excited to read recently than this one. Volf is surely evidence for the possibility of academic theologians making a real difference in the world and not getting overly bogged down in academic debates only a few will benefit from. I applaud Volf for all the hard work and research that went into this book, and due to its breadth, my review will be quite basic as I am unable to give an account here of all the steps within Volf’s argument.
We are all aware that the world is becoming increasingly more connected – with international trade, transportation, and modern telecommunications – and that this occurrence has had both positive effects (e.g. increasing cooperation among nations) and negative (e.g. exploitation of the “third world,” or environmental degradation). As human civilization continues to become more and more “globalized,” what role might religion play? This is the question that Volf seeks to answer, positing that religions are necessary in the face of the many problems created by globalization (though he is far from thinking of religion merely instrumentally).
Volf begins by describing many of the key features of globalization: high levels of interconnectivity, interdependence, “shrinking” of the world, accelerating technological advancements, etc (p. 35). He points out that many world religions are connected with globalization processes; think Christianity’s spread in the Roman world. In fact, world religions are arguably, due to the content of their faith and the desire to evangelize, the original “globalizers” (p. 39). Yet today, it is the market, or the economy, that is the central factor of globalization. Volf argues that the market is NOT value neutral (whether its proponents realize this). In face of the reality of the effects of the global market, how might religions provide critiques or offer up an alternative? For Volf, religion’s primary usefulness (in this case) is an advocacy for social justice and a vision of flourishing human life. Religions have always been the main proponents of a wholesome vision of human life (p. 45). The goal of this interaction between religions and globalization is not, however, one merely of conflict; rather, religions can work for transformation wherever globalization falls short.
Likewise, Volf thinks that religions’ insistence on the transcendent realm of life is one of the major things globalization lacks. Without a true humanity, what good are material gains anyways? For religion, the material world is subordinate to transcendent values or aims (even though both are necessary and good). All religions teach that one cannot be satisfied only with material goods. Moving forward, Volf identifies the challenge as “Religions can shape globalization only if they resist being made its mere instruments, remain true to their universal visions of flourishing, and learn how to promote their competing visions in a constructive way” (p. 58).
Contrary to the secularization thesis (i.e. the world is becoming less religious), religions are thriving in the twenty-first century. Religious people are increasing in both absolute and relative terms across the globe (p. 62). Further, religions are becoming more publicly active rather than merely reduced to individuals’ private lives. Also contrary to a popular stereotype of religion, they are not escapist, that is, they do not only try to get their adherents to disregard the world and hope for a spiritual “heaven.” The normative claims each religion make call for a transformation of society and the shape of an individual’s life. Religions offer a way of living ordinary life in the light of the transcendent (p. 72). Religions need not compete with material accounts of the world (to think so would be to misunderstand the role of religion). To summarize, Volf writes, “Accounts of the good life are the most important gifts world religions can give to the world” (p. 75).
However, Volf does recognize the malfunctions, both historical and presently, of religions when their followers use them to oppress others or legitimize violence. This primarily happens when a religion is identified with a particular state/politics (this also harms religion by making it merely a tool of the state). Identifying a political goal with a religion is grounds for disaster, and political pluralism actually (perhaps surprisingly) allows religions to be themselves much more faithfully than when they were put in service of the state (p. 86). In judging religion, we cannot do so by determining the amount of material prosperity they provide, but rather through a more wholesome lens to the degree they allow human lives to flourish.
After deploying the concepts that provide Volf’s theoretical framework, he goes onto to discuss how religions can foster a world of respect for others. Though religious (and political) intolerance are on the rise, religions actually have internal reasons for pushing against intolerance. Religions do make universal claims (and therefore seem to be a good candidate for intolerance), yet the centrality of love makes this quite undesirable on the part of religions. All the major religions decry against coercion and instead value inner persuasion to its various truth claims. For Volf, however, this tolerance does not only imply religious freedom (or freedom of conscience more broadly) but also that adherents of one religion should respect adherents of another.
Volf argues that religions are in tension with themselves when they deny others the freedom to practice their own religion. He thinks this because, like John Locke, he believes the transcendent call to faith is personal and calls individuals to be capable of answering it without coercion. Likewise, the practices associated with each religion should be free (and not merely the beliefs). A failure to make this the case is a wrong conflation of religion and politics (p. 113). More broadly in terms of respect, Volf argues that the rule to love others should determine our attitudes towards them (and their religion, if not shared by ourselves). Because all religions have an enormous interest in the truth, they should at least be interested in the universal truth claims of religions other than themselves. Volf lays out a guideline for interaction in which other religions are granted an assumed value or worth. The other major world religions likely have some important things to say about life! Yet, one way to respect another religion is to critically engage its truth claims (and thereby show that it is worthy of critical engagement and not immediate dismissal). Overall, it is possible to respect other religions’ potential to help people become better human beings.
From the political side of things, Volf thinks it is impossible to either exclude religion (at least in a globalized world) or to make a single religion the state religion (this is inconsistent with religion). The former because religions are not private and one cannot convince the religious to exclude themselves (or their ideas) from the public sphere; the latter because it goes against the charge to love one another.
Miroslav Volf then dedicates a chapter to the topic of religious exclusivism (my religion is the true religion) and political pluralism (characterized by an exchange of ideas, democracy, and debate). The question is whether exclusivistic faiths (that is, all major world religions) can support the project of political pluralism that is necessary for a globalized world. (The opposite of these categories are religious pluralism – all roads lead equally to God, and political exclusivism – totalitarian regimes and one-sided government.) Though critics may argue that the universal nature of religions (or their appeal to a single revelatory authority, e.g., the Quran or the Bible) force them to support political exclusivism, the opposite is actually the case.
By critiquing Jean Jacques Rousseau and looking at the historical case of Roger Williams (Puritan founder of Rhode Island), Volf defends the idea that religious exclusivists can easily support political pluralism. Williams, as a Puritan was perhaps the most extreme example of a religious exclusivist, yet he was one of the pioneers of political pluralism. He was banished from the Massachusetts Bay Colony for not supporting the local government’s enforcement of religious teaching. Williams even went on to say that it was God’s will that all people should be allowed the freedom of conscience and that they should never be forced to accept or act in accordance with a particular religion. As one example among many, political pluralism was actually born out of religious exclusivism. “The reasoning was not ‘because faith is supremely important, we must impose it’ but ‘because faith is supremely important, all human beings must be allowed to live by the faith that they hold true.'” In fact, many religious virtues – love, respect, civility, reasonableness – are also conditions for healthy political pluralism.
In the final chapter, Volf tackles the issues of conflict and violence as they pertain to religion and globalization. Globalization has created many of the conditions for peace and has contributed to the decline of relative violence throughout history. Yet, this “peace” has often been created through violence. There is now extreme wealth inequality, and many countries are being exploited. These negatives are often created by an over reliance on seeking material prosperity. This, for Volf, is an area religion can help. The major world religions all teach contentment with material goods and this will remove a lot of the conditions for future conflicts if people were more religious and content.
Even in the absence of physical violence, there remains a global need for reconciliation. Globalization forces a choice to reconcile or not because people are forced to live much closer to others they may hate or disagree with. Long gone are the days when we can completely just ignore our “enemies.” Religions help us to reconcile because they value the truth, helping us to remember wrongs suffered rightly. They also teach to forgive and that revenge is self-defeating and only contributes to further violence. Though religions are bound to come into conflict (at least ideologically) this need not require violence if all sides use the visions of their respective religions faithfully to articulate to the world their own visions of flourishing.
In summary of the main arguments, Volf writes, “The argumentative thread of this book has been that globalization stands in need of the visions of flourishing that world religions offer, and that globalization and religions, as well as religions among themselves, need not clash violently but have internal resources to interact constructively and contribute to each other’s betterment (p. 206).
Volf writes as a Christian theologian. Nonetheless, he is surprisingly knowledgeable (due to his social connections) of the facets of the other world religions, and therefore this book is broad enough to apply globally and not just in a Christian area. The few critiques I had of this book were mostly in the realm of how Volf thinks his argument will actually affect the world. It is difficult to imagine heads of state and ordinary citizens across the world widely deploying his guidelines and theories regarding religions’ role in the world. Volf is very influential, but not quite that much. However, this book, in my mind, functions primarily as a conversation starter in the field and not necessarily the final end-of-story solution to all the world’s problems (does such a thing even exist?).
I would recommend this book to literally anyone. One does not need to be versed in religious studies or theology to comprehend or benefit from the arguments of this book as Volf writes here in an essay format for all. True to his word in this book, I hope that Volf soon publishes his own account of Christianity’s vision for the good life. Now that will be a volume I’d be even more eager to read than this one.
4 of 4 people found the following review helpful.
Globalization requires attention to religion.
By Adam Shields
I have appreciated Volf especially with his work around grace and reconciliation. His book Free of Charge: Giving and Forgiving in a Culture Stripped of Grace is excellent. And while it is still on my to read list, his 1996 book Exclusion and Embrace: A Theological Exploration of Identity, Otherness and Reconciliation is considered a modern theology classic by many (and named as one of the 100 most important books of the 20th century by Christianity Today.)
Volf was originally a Trinitarian specialist. But his biography has impacted much of his work over the past 10 years. Volf grew up in the former communist Yugoslavia. Communism, then the fall of communism and then the breaking apart of the country amid war and ethic tensions moved his focus to reconciliation, politics and interfaith religious issues.
Volf has a strange religious background. He grew up in officially godless communism, but his parents were Pentecostals. His country of origin was dominated by a mix of Roman Catholic, Eastern Orthodox Christians and Muslims. He earned two PhDs under the German Lutheran theologian Jurgen Moltmann. He came to the US and taught at the evangelical Fuller Seminary before moving to Yale, and now identifies as Anglican. But Flourishing largely comes out of several years of jointly teaching a class on globalization and faith with Tony Blair (who converted to Roman Catholicism after leaving office as the Prime Minister of the UK).
Flourishing is both fascinating and feels like I have read the book before. Several other books have made cases for paying more attention to religious issues in international affairs or politics. And there is a long history of books that point out the limitations of our current democracy and economic systems in achieving morality and justice. And the concepts around the need for pluralism in a globalized world felt very well trod.
Despite previously covered ground, I do think Flourishing is a book worth reading. Miroslov Volf is calling on religious groups to step up and act right in a pluralistic world because the world needs the input of religious voices. Right now democracy and capitalism have won the day, but neither, without the influence of religious voices, can inherently move us to a more moral world. Democracy is limited to the morality of the voters and elected officials. Immoral officials and/or ignorant, cynical or prejudiced voters will trample the rights of the minority. As Volf rightly notes, the problem in the middle east is not just violent dictatorships, but constitutional democracies that are making choices that are not pluralistic.
Volf is particularly talking to other Christians in this book. He is trying to make the case that we as Christians should embrace political pluralism. But he distinguishes political pluralism from religious pluralism. This is one of the areas where I think Flourishing is unique. He has a grid of religious pluralism and exclusivism and political pluralism and exclusivism. Volf thinks the healthiest place is where political pluralism and religious exclusivism intersect. The political pluralist embraces the rights of everyone, is outward looking to the rest of the world, but also is held up by moral stamina that comes from religious exclusivism.
Interestingly, he specifically cites the right of the religious right in the United States as an example. Citing training from religious right groups like Focus on the Family, he shows that the moral underpinning of their religious exclusivism undergirds their political action, which is inherently pluralistic. In a diverse world, no one group can make a case for particular actions relying solely on their religious language, but they must also work on adapting their argument to a secular public or a public that has different religious values than their own.
Reconciliation, because it has such a big role in Volf’s work is also brought up in Flourishing (quite rightly.) Volf makes the case that while many wars and other conflicts are rooted in religious difference, religion as a whole has championed peace. And while it may not feel like it, we are living in one of the most peaceful periods of history, in large part because of the role of religions. Volf really does speak about the important role of reconciliation better than almost anyone I have read.
On the whole, part one felt mostly like old material. Part two mostly felt like it was fresh because even when using material from others it was in unique ways. The epilogue felt like a missed opportunity because it was at the end. I think introducing some of those concepts earlier would have been helpful (especially the personal stories). But also the epilogue introduced several areas that Volf will work on in the future.
One significant area that I wish has been addressed directly, is what to do with the religious anti-pluralists. Volf is not a fan of the fundamentalist elements in many religious groups that are anti-pluralist. But they are not insignificant groups and this is an area that I think that many pluralist advocates have not addressed. I asked the same question in grad school when theologian and political theorist Jean Bethke Elshain was a guest lecturer in one of my classes back in 1995 or so. Her answer was that we should just ignore those religious minorities that refuse to engage with the broader society. But I think that is partially how we create angry backlashes. There is a limit to how far people will be willing to feel alienated. At some point those religious minorities will either grow large enough or angry enough that the backlash is felt. Volf and other theorists need to also need to think about how to engage the reluctant to avoid that backlash that potentially will destroy the pluralist democracies that Volf and Elshain and others are encouraging.
I listened to this on audiobook. The audiobook was well narrated but I would like to re-read it in print.
2 of 2 people found the following review helpful.
mandatory
By William S Jamison
Very timely and beautifully argued this book approaches the issue of how religion is necessary but how the pitfalls of competition might be avoided by setting some rules for respect and mutual recognition. Wonderfully thought out and clearly described analyses of what religion is, the kinds and conflicts between them, how important they are to the social structure, what might be done in order to more peacefully form a United Nations like relationship between the world religions and solve some of the serious crises we face. This book should be mandatory for all thinking human beings and even some non thinking ones.
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