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^{page 295 note 13} See New Catholic Encyclopaedia on Martyr, Justin (vol. viii, pp. 94–95).Google Scholar

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^{page 297 note 16} This did not preclude theological disagreement within the Christian tradition.

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^{page 297 note 19} G. W. H. Lampe, op. cit., p. 268.

^{page 298 note 20} See New Catholic Encyclopaedia on Clement (vol. iii, pp. 943–4); on Origen (vol. x, pp. 767–74).

^{page 298 note 21} See Smith, W. C.Belief and History (University Press of Virginia, Charlottesville, 1977).Google ScholarPubMed

^{page 299 note 22} G. W. H. Lampe, op. cit., pp. 940–3.

^{page 299 note 23} See New Catholic Encyclopaedia, vol. xiv, p. 50.Google Scholar

^{page 300 note 24} The lack of a central body within the Hindu and Buddhist traditions is another relevant factor.

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^{page 301 note 26} See Watt, W. M.Islamic Philosophy and Theology (Edinburgh University Press, 1962).Google Scholar

^{page 301 note 27} Sarachek, J.Faith and Reason; the Conflict over the rationalism of Maimonides (reprint New York, 1970 (1935)).Google Scholar

^{page 301 note 28} The great Hindu ācāryas were essentially exegetists of sacred books which were, in the case of Vedānta, the Upaniṣads, the Bhagavad Gītā, and the Vedānta Sūtras.

^{page 302 note 29} See New Catholic Encyclopaedia, vol. xiv, p. 52.Google Scholar

^{page 302 note 30} ibid., p. 52.

^{page 302 note 31} Aquinas built upon the work of Avicenna, Averroes, and Maimonides.

^{page 302 note 32} See Adams, J. L.Paul Tillich's Philosophy of Culture, Science and Religion, pp. 259–281 (Harper and Row, New York, 1965).Google Scholar

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^{page 303 note 34} See J. Murray op. cit., p. 275.

^{page 303 note 35} See for example Chadwick, O.The Reformation (Penguin, 1964).Google Scholar

^{page 305 note 36} Part of the stimulus to explore this has come from Religious Studies departments.

^{page 305 note 37} Schleiermacher, F.Der Christliche Glaube. 2 vols (Reutlingen, 1828).Google Scholar

^{page 305 note 38} See J. Murray, op. cit., p. 275.

^{page 306 note 39} Nirvāṇa is described in absolute terms and the Dharma is taken to be pre-existent and eternal.

^{page 306 note 40} The same applies to the use of the word ‘philosophy’ when what is meant is ‘western philosophy’.

^{page 306 note 41} These options have been expressed perhaps with more sophistication within the Christian tradition but they are present to greater or lesser degree in all.

^{page 307 note 42} Barth and Kraemer are the best known Christian advocates of this view.

^{page 307 note 43} See van Leeuwen, A.Christianity in World History (Scribners, New York, 1964)Google Scholar. The thesis expressed here is being overturned by some modern thinkers within eastern religious groups who argue that the world needs not more secularization but more inwardness.

^{page 307 note 44} Classically in Farquhar, J. N., The Crown of Hinduism (1913)Google Scholar; recently in the work of R. C. Zaehner; implicitly in the Qur'ān; in modified form in Advaita Vedānta.

^{page 307 note 45} See for example Panikkar, R.The Trinity and World Religions (CLS, Madras, 1970).Google Scholar

^{page 307 note 46} It is arguable that dialogue is a method that can be used with the other theological options mentioned; it is also evolving a theological attitude of its own.

^{page 307 note 47} Classically in the work of Troeltsch after 1915, and in Hindu thinkers such as Ramakrishna.

^{page 307 note 48} The work of Wilfred Cantwell Smith remains one of the most promising forays into this area.

^{page 308 note 49} See Butterfield, H.Origins of Modern Science (Bell & Sons, London, 1949).Google Scholar

^{page 308 note 50} As applied to religion see Waardenberg, J.Classical Approaches to the Study of Religion, vol. i (Mouton, The Hague, 1973).Google Scholar

^{page 309 note 51} J. Hastings, op. cit., vol. xii, pp. 297–9.

^{page 310 note 52} Macquarrie, J.Principles of Christian Theology, p. 1 (Scribners, New York, 1966).Google Scholar

^{page 311 note 53} W. C. Smith's four universal theological categories are: faith, tradition, religious truth, and participation. At least as important as his attempts to particularise these categories is his insistence that there are such categories.