Karen O’Donnell and Katie Cross, Feminist Trauma Theologies: Body, Scripture and Church in Critical Perspective

discussion. Everything in this volume is clear and concise, including the introductory and concluding essays. There is a mention (p. 11) of a methodological debt to approaches associated with Keith Ward but K€arkk€ainen has an altogether more practical aim. The ten chapters at the core of the book have standard theological headings, and, in addition to the four topics mentioned above, we find creation; human nature; the ‘Saviour’ figure; the Spirit (and spirits); the community; and eschatology (including life in the hereafter). Under each heading, K€arkk€ainen outlines Christian claims (as far as possible in their plurality) and then, in turn, the ‘parallel’ claims of the other faiths. Sharply focused discussions are often followed by a further reflection – for example, ‘Common Scripture readings as a form of interfaith theologizing’ (p. 55); ‘Religion, God(s) and violence’ (p. 78); and ‘Christian guidelines for the discernment of the Spirit(s) among religions’ (p. 184) – which may be exactly what readers with a practical interest in interfaith activity and debate are looking for. Some teachers and students are familiar with comparative religion/comparative theology methodologies for the study of, say, historic Judaism and early Christianity (needed for an understanding of the theology of St Paul) or across the Abrahamic faiths (to make sense of Muslim critiques of Judaism and Christianity). Others may be interested in convergences between Christian and oriental world views and spiritualities. The advantage of K€arkk€ainen’s book, described as a primer (p. 10), is that it is a ‘one-stop shop’, covering both East and West. The disadvantage is a shortage of detail: in the 20-page chapter on eschatology, for example, there are just four pages on Jewish perspectives from across a colossal historical timeline; meanwhile, recognition of diverse understandings of issues within particular faiths is limited or patchy. K€arkk€ainen is a major authority in his field and the substance and assessments found in the book are well judged and amply referenced. His chapters offer good outlines and accessible material for people new to the field, along with bibliographic pointers for those who need to go further. Are the ‘truths’ of faith claims absolute or relative? And what are the foundations for ‘certainty’? These are hard but inevitable questions, and the book ends with some Wittgensteinian reflections.