9780827615137 - Modern Jewish Theology The First One Hundred Years, 1835–1935 published by University of Nebraska Press

Publisher link
Page 3:

Does Judaism possess dogmas or principles of belief (a dogma being understood in the nineteenth century as a rational theological principle unique to the Jewish religion)?...Mendelssohn believed it did not...

While technically correct, this dichotomy between Maimonides and Mendelssohn is misleading. The reason Mendelssohn saw no Jewish dogmas was because he saw all truth as universal and not because he rejected the concept of binding religious principles. For example, Mendelssohn describes atheism and Epicureanism as destructive beliefs which a state is entitled to root out. In Albo's vein Mendelssohn describes three basic principles which are accepted by all religions and are fundamental to happiness and virtue.

Page 41: eheya should be ehye.
Note that the incorrect transliteration is entirely the responsibility of the translator. In the original German the famous biblical phrase is given in Hebrew characters and then in its ancient Greek translation but it is not transliterated.

Page 185:

In our religious books introduced in our religious schools, the Talmud's sentence is imprinted upon children: "The righteous among the nations of the world have a share in the world to come" [b. Sanhedrin 105a].

This 'Talmudic' dictum is not in fact anywhere in the Talmud and is certainly not found on the indicated page. The phrase is actually from Maimonides although the sentiment is founded on the view of Joshua ben Hananiah apud Tosephta.

Page 211:

...to arrogate for...R. Benaha...the merit of having been the forerunner of [Provençal philosopher and theologian R. Abba Mari, caled] Astruc [thirteenth century], because he declared that the Pentateuch was delivered not as a complete work, but in a series of successive scrolls.

The bracketed material is not from Solomon Schechter's book but was added by the editors. It is obvious that when Schechter mentions 'Astruc' here he means Jean Astruc, an early proponent of source criticism of the Pentateuch and not Abba Mari. Abba Mari was one of the most conservative thinkers of his time and making an ancient rabbi's view a precedent for a medieval rabbi's view was not the enterprise described here where Schechter is trying to show how ancient rabbinical dicta can be interpreted as precedents for modern ideas.

Page 353, note 23:

The quote chasidei umot haolam yesh lahem khelek l'olam habah appears not only in the relevant Tosafot, but is also found in Maimonides...

The phrase does not appear 'in the relevant Tosafot' or indeed in any Tosafot anywhere. The quote is the creation of Maimonides rather than simply being 'also found in Maimonides.'