Book Reviews 365 as a multiple religious participant. As he explains in Chapter 7, Barnett came to realize that—according to Sikh jurisprudence—one cannot claim to be simultaneously a Sikh and an adherent of some other religion. One could, however, call oneself a Christian who was also a Nanak panthi (follower of Nanak, the faith’s founding guru). Barnett had become a Nanak panthi because he had come to believe that mere friend- ship was insufficient, only to have “friendship” surface as one of his report’s main themes. In Chapter 9, he shares his imagining—through drawing and writing—of what a friendship between Jesus and Nanak might look like. He titles Chapter 10, “The Friendliness of God.” In it, he offers a theology of friendship and its implications for interreligious friendship; he also draws a distinction between “friendships” and “friendli- ness”—which, he asserts, “is a disposition towards the world.” He advocates moving “beyond interreligious relationalism” to “amicism”—which he defines as “the promo- tion of an initial friendliness as appropriate to interreligious and other relationships and staying open to the possibility of friendships growing in those relationships” (pp. 144– 145). The whole of John Barnett’s Christian and Sikh: A Practical Theology of Multiple Religious Participation is worthwhile reading for anyone wishing to engage in or to understand dual religious belonging. For anyone interested in theology of interreligious work, this book’s tenth chapter is well worth careful study on its own. LUCINDA MOSHER Hartford Seminary, USA Just Universities: Catholic Social Teaching Confronts Corporatized Higher Education. By Gerald J. Beyer. Catholic Practice in North America. New York: Fordham University Press, 2021. xi + 417 pp. $105 (cloth); $30 (paperback). In this pioneering, much-needed book, moving effortlessly from Karol Wojtyla to the Chronicle of Higher Education, Beyer claims that U.S. Catholic higher education is dam- aged by “neoliberalism,” in which the market is the “means, the method, and the end of all rational and intelligent behavior,” to quote the Jesuit Provincials of Latin America (p. 2). A version of that critique of higher education has existed since Veblen, but even Catholic institutions seem increasingly focused on corporate donors, marketing and branding, cus- tomer satisfaction, quantitative metrics, and administrative oversight at the expense of their missions. Culturally, neoliberal dominance means the ascent of the self-interested homo economicus at the expense of solidarity and commitment to the common good. Beyer notes the simultaneous disposability of contingent faculty and (perceived) indispensability of football and basketball coaches, which suggests that the “university community prioritizes sports entertainment over the basic rights and dignity of all human beings” (p. 61). The disparity may reflect what fans and alumni want and the market dictates, but ever since Rerum Novarum, Catholic Social Thought (CST) has mandated a living wage. Furthermore, CST is pro-union and recognizes, in John Paul II’s words, “the positive role of conflict” (p. 77). Beyer also suggests that Catholic institutions recruit and graduate more low-income students, instead of incentivizing expensive SAT courses and promoting the culture of