Rating:  -
The "jihad" in the title is somewhat jarring at first, especially today when Islamic fundamentalism and its physical form of holy war are at the fore of discussion and concern. And yet its deeper meaning to Kreeft's argument soon becomes clear. Jihad--an inner pursuit of truth and the outward performance of holy deeds--is pursued by people of all faiths, if not by that name. Surely some common ground must exist.
Kreeft does not advocate surrendering principles; most believers simply are not going to do so. Catholics are not going to abandon the real presence in the Eucharist; Protestants will continue to reject the infallibility of the Pope. Muslims won't abandon Mohammed. Jews are not likely to accept Christ as Messiah. But yet there remain good reasons for these faiths to unite--in an alliance, while retaining their beliefs--against the common enemy that destroys our culture, that consumes decency and morality and faith, that kills the unborn.
No, this is not a book for the weak of heart or mind (or most liberals). Kreeft pulls no punches, and isn't afraid to call a spade a spade, to say things that will no doubt garner him the "fundamentalist" or "fanatic" or "extremist" label. But this, at root, is a work of hope, of a cautious optimism, of facing adversity with a smile. With the smile of assurance only faith can offer.
Rating:  -
Prof. Peter Kreeft teaches in the philosophy department at Boston College, an officially Roman Catholic institution. A convert to Roman Catholicism, he has written a number of books, many of which are (as is this) published by Ignatius Press, an ostensibly orthodox Roman Catholic publishing house.
Prof. Kreeft starts this strange book with a couple of points. First, the world is in a state of moral decay. Second, traditional believers in various religions share a fair amount in common concerning moral principles. Therefore, they should put their theological differences aside and work for a better world. If Prof. Kreeft had stopped there, he could have written an interesting book on how this might be accomplished. Instead, the book consists mostly of rambling discussions about the various branches of Christianity, and the dialogue between Christianity and non-Christian religions.
By way of background, Vatican II liberalized the Roman Catholic view of non-Christians religions. Pope John Paul II has liberalized that view further, with an almost entirely positive evaluation of world religions. Mr. Kreeft extends this pluralism by implying that sincere believers in any religion (or none) are in fact Christians. For example, "even atheists and agnostics, if they are of good will . . . perhaps . . . can be called 'anonymous Christians', as Karl Rahner suggested . . . " [p. 31] "Is there . . a `hidden Christ' of Hinduism? When a pious Moslem practices his islam, his submission, might this be taking place through Christ . . . . I think this is very likely. [p. 156] In fact, Mr. Kreeft speculates that the "ultimate reality" of Taoists, Buddhist, and Hindus might be the god of Christians. [p. 161] Now, if Taoists, Buddhists, Hindus, atheists and agnostics believe in the Christian God, it is only reasonable to ask what defines Christianity. Not faith in Christ, but a certain attitude toward reality (seeking "truth as an absolute" according to Kreeft) separates Christians from non-Christians. [See, id.] Mr. Kreeft was quite right, then, to cite the existentialist Rahner.
There is one portion of this book that is truly bizarre. Mr. Kreeft claims to have had an out of body experience while surfing in Hawaii. During this experience, he "soul-surfed" and landed on a "Heavenly beach." [p. 86] There, he met and spoke with Confucius, Buddha, Mohammed, and Moses. In the afterlife, all have become pious Roman Catholics. Nonetheless, Mohamed still teaches (and Kreeft appears to agree) that the Koran is "divine revelation." [pp. 103-4] This stuff goes on for twenty-five pages. Mr. Kreeft purports that his recounting of this ecumenical beach party is in some sense "true." [p. 86] No, I'm not making this up.
I've read some strange books before, but this is one of the strangest. In addition to the dubious theology, it is poorly written, contains no footnotes or an index, and consists of cultural analysis worthy of a third-tier neoconservative or second-hand follower of Ayn Rand. If this is the new age of ecumenicalism, give me the Thirty Years War.
Rating:  -
This book is a must-read for anyone who is seriously concerned about the current state of our culture. As usual, he argues that the problems we face are not political and economic but moral, intellectual, and spiritual. He calls for all men and women of good will--regardless of religious/cultural background--to put aside their traditional hostility and unite to save the world from moral relativism and spiritual decay.
Rating: -
Generally speaking, I'm not one for polemic language or rallying war-cries, but Peter Kreeft's "Ecumentical Jihad" is the exception (and quite infectious so excuse my exuberance). This book is a wake-up call to the sleeping masses. It *must* be polemic in nature, because it *is* a war-cry. Through several chapters, Kreeft lays out the battlelines - good and evil, to be precise - as well as Christ's plan for triumph: Ecuminism. The message is as clear as it should be obvious: this is not the time to bicker amongst ourselves, but to fight the common enemy of evil. "Ecumential Jihad" is a book of bleak realism and divine hope. We have met the enemy, but he needn't be us.
Rating: -
I'm left with two senses after reading this book: (1) sadness licked with fear -- the world as we know and love it is disappearing, almost gone. At least in the West. (2) Resolve renewed and steeled that we can and MUST join the jihad against the Great Satan by embracing God's cause most earnesly in our personal lives (metanoia, charity) and in the public square. A particularly brilliant summary of what Christians can and must find in common with Conficianism, Buddhism, Islam, and Judaism. A delightful dialogue with Conficius, Buddha, Mohammed and Moses, as well as a trialogue with Martin Luther, Thomas Aquinas, and CS Lewis. Nothing is more urgent or more important, and Kreeft makes the case convincingly.
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