Introduction

To discuss the concept of ‘religion(s)’ in relation to twentieth-century theology is to discuss the awareness of Christianity as a religion amongst other religions. This entails an understanding of what the term religion is taken to signify, and will necessitate an exploration into the context of at least the previous century and beyond, as that is where the modern English usage of the term religion is inherited from. Nevertheless, specific trajectories exist within twentieth-century theology, and some key figures and traditions for exploring the term, concept and ideological formation of religion will be explored.

I begin by discussing the history of the term religion, including how it was constructed especially in nineteenth-century theological constructions of the concept of ‘world religions’. The chapter proceeds through the twentieth century by looking at some key figures alongside discussions of some general trends, especially in wider ecclesiastical contexts, with a particular focus on Ernst Troeltsch, Karl Barth and Paul Tillich. The focus is therefore upon the Protestant world, but Catholic thinkers are engaged along the way. The final part does not so much focus on individuals as on four significant movements or trends: towards dialogue; developing the theology of religions; the discipline of comparative theology; and feminist and post-colonial concerns. I conclude by looking at some current trends, suggesting how religion may be considered theologically today, calling upon a reading of Barth beyond Barth.

The Genealogy of Religion

Wilfred Cantwell Smith (1916–2000) made a landmark contribution to the history of intellectual thought in 1962 with his book The Meaning and End of Religion. He argued, cogently and persuasively, that the modern English usage of the term ‘religion’ was essentially the creation of a particular lineage of thought that came from a modern, Western and primarily Protestant context. In addition, Smith argued that no other language has traditionally had any term which equates to this modern Western usage. For instance, the Sanskrit term dharma, often translated as ‘religion’, is best understood as something closer to ‘duty’; the Arabic deen more closely relates to terms such as ‘culture’, ‘custom’ or ‘law’ than religion; and the Chinese zongjiao is actually a modern coinage (first employed in Japan) to provide an equivalent to the English term religion because no native term was deemed adequate. This information is not simply an interesting linguistic anomaly. It is deeply conceptually significant.