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Open and relational theologies have a particular affinity for panentheism. But what does it mean to say that ‘all’ (pan) is ‘in’ (en) God? How one answers this question will be determined by a number of factors, including one’s metaphysic (understanding what constitutes the ‘all’ that is in God), one’s concept of God, and then one’s understanding of the God-world relation. This essay describes open and relational theology. It also describes panentheism, broadly understood. It concludes with an analysis of how an open and relational view of God and the world can often entail a particular type of panentheism.

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491Gavin D'Costa, Christianity and World Religions: Disputed Questions in the Theology of Religions (Malden: Wiley-Blackwell, 2009), pp. 248, £20.99, ISBN 978-1-4051-7673-6 (pbk). D'Costa's text, Christianity and World Religions, is divided into four distinct parts. Part one is titled 'Charting the Territory: Theology of Religions' and in this section, D'Costa offfers an insightful overview of the three classic theologies of religions: pluralism, inclusivism and exclusivism. In his overview, D'Costa distinguishes subcategories for each typology; for example, he distinguishes between the 'unitary pluralism' of thinkers such as John Hick, the 'pluriform pluralism' of thinkers such as Raimundo Panikkar and the 'ethical pluralism' of thinkers such as Paul Knitter.D'Costa also identifijies two prominent forms of inclusivism: 'restrictive inclusivism' and 'structural inclusivism' (the latter put forward by Karl Rahner); and two forms of exclusivism: 'restrictive-access exclusivism' and 'universal-access exclusivism'. In addition to presenting a brief yet thorough overview of the three classic positions and their subsets, D'Costa moves beyond the threefold typology and includes two more categories: 'comparative theology' and 'postmodern postliberalism'.Comparative theology is a dialogical approach that attempts to maintain the uniqueness of each religion, while engaging in healthy comparison typically to the end of gaining new insights into one's own tradition through study and dialogue with other traditions. Postmodern postliberalism, a position to which D'Costa is critically sympathetic, is divided into two distinct categories: 'ethical deconstructivism' and 'radical orthodoxy'. D'Costa praises postmodern postliberals for attempting to move beyond mere soteriology (the focus in a threefold typology) and toward the socio-political nature of theology. Hence, parts two and three of his book deal with 'disputed questions' raised by the contemporary socio-political responses to pluralism.In the second section of the book, 'The Making and Meaning of Religions', D'Costa engages in a more historically driven study of the creation of the category of religion that simultaneously led to the formal academic study of religion. While he does not offfer much in the way of new arguments in this section, by tracing the birth of religion in modernity, D'Costa is able to tie in the socio-political nature of theology and religion; this transitions into part three.In the third section, 'Religion in the Public Square', D'Costa examines the relationship between religion and society (the 'sacred' and the 'secular'), focusing particularly on Abrahamic Faiths (Christianity, Judaism and Islam) in Modern Europe and the United States. Here, D'Costa demonstrates the failure of modernity to provide adequate means by which diverse religions can successfully co-exist in the public square. Essentially, parts one, two and three, are present to show how responses to religious diversity (whether theological, philosophical or socio-political) have all fal...