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Review Schmalz Volume 29 Number 2 /April 2003 Religious Studies Review / 131 theological project. Clooney’s scholarly output has been volumi- TRADITION AND TRANSGRESSION IN THE nous; he has authored or co-authored seven books and over COMPARATIVE THEOLOGY OF seventy-five articles. This essay, however, will address only a small portion of what has become a truly impressive corpus of scholar- FRANCIS X. CLOONEY. SJ. ship. I will focus upon his major works and trace the developmentof his comparative theology and comment upon its relevance both to Indological inquiry and to broader issues concerning interreligious ~~pgm~RITUALLY: REDISCOVERING THE P~RVA encounter and dialogue. Because Clooney’s scholarship proceeds MIMAMSA OF JAIMINI carefully and inductively, this essay will initially engage the speci- Vienna: Indological Institute of the University of Vienna, 1990 ficity of his writings. I will then move to reflect upon the implica- Pp. 295. N.p. tions of Clooney’s comparative theology more generally by consid- THEOLOGY AFTER VEDANTA: AN EXPERIMENT IN ering the underlying assumptions that inform his vision of COMPARATIVE THEOLOGY interreligious encounter and dialogue. I will argue, finally, that Albany: SUNY Press, 1993 Clooney’s penetrating work deftly mediates between tradition and Pp. xviii + 272. N.p. transgression and thus opens suggestivepossibilities for connecting the contemplative work of comparative theology to the pursuit of SEEING THROUGH TEXTS :DOING THEOLOGY social justice. AMONG THE SRIVAISNAVAS OF SOUTH INDIA Albany: SUNY Press, 1996 Pp. xxi + 35 1. N.p. Comparative Investigations HINDU WISDOM FOR ALL GOD’S CHILDREN Francis Xavier Clooney was born in Brooklyn, graduated from Faith Meets Faith Series. Regis High School, and began his Jesuit formation at Fordham Uni- Maryknoll, Orbis Books, 1998 NY: versity where he received his B.A. in 1973. In reflecting on what led xiv 160. N.p. Pp. + him to South Asia, Clooney recalls that he knew little of India at PREACHING WISDOM TO THE WISE: THREE Fordham. But during his junior year he attended a conference on the TREATISES BY ROBERTO DE NOBILI, SJ., international work of the Jesuits. There he heard Father Horatio de MISSIONARY AND SCHOLAR IN SEVENTEENTH la Costa, a Jesuit from the Philippines, speak about the worldwide CENTURY INDIA apostolate of the Society of Jesus in order to exhort his brother Jesu- Translated and Introduced by Anand Amaladass, S.J. and Francis its “to have a heart as large as the world” (see Clooney l996a, 5). X. Clooney, S.J. For reasons that Clooney cannot specifically identify, de la Costa’s Jesuit Primary Sources in English Translation. talk influenced him deeply and he began to explore the possibility St. Louis: Institute of Jesuit Sources, 2000 of going to India to fulfill the expectation that he devote some years Pp. xxii + 346. N.p. to high school teaching after his graduation. Despite various admo- HINDU GOD, CHRISTIAN GOD nitions that going to South Asia would damage his faith or be a mis- New York: Oxford University Press, 2001 use of his talents, Clooney traveled to St. Xavier’s School in Pp. viii + 205. N.p. Kathmandu, Nepal. Sleeping under a mosquito net in a dormitory with his Hindu and Buddhist students, Clooney developed a trans- forming interest in the rich cultural and religious life of South Asia. Reviewer: Mathew N. Schmalz When he returned to study at Weston Theological Seminary in The College of the Holy Cross 1975, he recalls that it seemed like “a kind of death” (Clooney Worcester, MA 01 61 0 1996a, 13) He then decided to continue his studies in the Depart- ment of South Asian Languages and Civilization at the University Introduction of Chicago, and after receiving his Ph.D. went to teach in the Theol- ogy Departmentof Boston College in Chestnut Hill, Massachusetts. cis Xavier Clooney as a scholar defies easy characteriza- Clooney’s fitmajor publication introduces the close attention tion. He is an Indologist whose work extends from considering to language and text that consistently characterizes his comparative F“the complexities of Advaita Vedanta to reflecting upon the theological readings of Christian and Hindu traditions. Thinking resonances of Tamil devotional literature. Yet he is also a Catholic Ritually: Retrieving the Piirva Mim-msZ of Jaimini, as the title priest of the Society of Jesus and a theologian who has been formed makes clear, engages the Piirva M-h&si tradition of Vedic reflec- in a tradition powerfully shaped by the philosophy of Thomas tion by boldly attempting to excavate the thought of Jaimini from Aquinas and the spiritualities of Ignatius of Loyola and Pedro the later Mimimsaka commentary. Mim&si is an ancient school Armpe. Clooney describes himself as “a comparative theologian” of Indian thought that, as Clooney tells us, arose from the need to re- who seeks to probe how the juxtaposed texts of diverse religious flect upon the process of codifying and systematizing Vedic ritual traditions can inform one another and transform those who read texts and practices. Clooney directs his attention to the Mim-msZ them. His work is born not only in the creative tension between his SPtras of Jaimini, the earliest extant work of the Piirva or earlier training as an Indologist and Catholic theologian, but also from the Mimimsi tradition. In his introductory remarks, Clooney observes desire to transcend the conventional boundaries that often circum- that most Indian and Western scholars, as well as many scribe these two seemingly distinct modes of inquiry. Mimimsakas, have understood Jaimini through the 1aterBhiigu of This essay will review Francis Xavier Clooney’s major publica- sabara. Clooney then uses Sabara in his effort to distinguish and re- tions and examine some of the implications of his comparative trieve the structure of Jaimini’s reflections. Leading the reader 1s/ Religious Studies Review Volume 29 Number 2 /April 2003 through a consideration of the Siitras and their vocabulary, Clooney such as upasamhiira or “coordination” and samanvaya or “harmo- argues that Jaimini radically “decenters” the human performer of nization’’ (44-55). The discussion then moves serially to consider the ritual by placing him as one element within“a much broader net- the “truth” of the “Advaita Text” and its “Readers.” In his conclud- work of values and connections” subsumed within dharmu (163). ing reflections, Clooney draws upon his reading of Vedanta to com- Moving finally to the later Mimesaka commentary, of which pare Amalhanda and Aquinas on the issue of attributing various Sabara’sBhiisya forms a part, Clooney considers the significanceof namings to Brahman or God while still preserving the underlying ‘‘upiirvu,”which Clooney glosses as “the unseen link between the unity of the Divine. Clooney draws upon a variety of methods to sadice and its results” (223). In tracing the use of apiirva from pursue his comparison: from Advaitic moves such as upasamhiira sabara through Kumirila Bharra and Prabhikara Miha, Clooney (coordination) and udhyZsu (superimposition) to conversation and observes the shifting significanceof apiirva: it is rooted in action for post-modem understandings of collage. Through this discussion Prabhikara while for Kumirila it is a “transcendent reality” that Clooney “retrieves” crucial parts of the “Thomistic Text,” such as both precedes and survives the sacrifice and is located “in the eter- Aquinas’s use of scripture and the commentarial tradition exempli- nal itman of the performer of the sacrifice” (223) As he traces the fied in the writings of Cardinal Cajetan. Theology After Vedirntais a application of the term apiirva by these M-m+saka scholars, patient and preliminary attempt to begin a process of reflective and Clooney advances the hypothesis that Upanisadic and perhaps early comparative reading of texts that will transform the reader. Vedhtic thought came “to overshadow” sabara’s system and led to With Theology After VedZnta, Clooney takes his place within a a split in Mim&si between the various explications of ritual per- long line of Catholic theologians who have engaged what he would formance and the reasons behind them (252). Thinking Ritually is a call “the AdvaitaText.”But while Clooney is hardly the first Catho- work for Sanskritists and Indologists that challenges understand- lic to encounter non-dualism, his approach to Vedanta is quite dis- ings of the Mimamsi tradition as an unnuanced whole while simul- tinctive. Towards the end of the nineteenth century, the famous taneously attempting to appreciate Mimimsi “on its own terms” Bengali convert to Catholicism, Brahmabhadhab Upadhayay, pub- rather than within a framework imposed upon it by concerns of lished a series of powerful writings that brought elements of Thom- other philosophical or commentarial traditions. But perhaps ism together with Vedanta to articulate a vision of Catholicism that Clooney’s discussion becomes most suggestive in its final reflec- would embrace Indian cultural forms. But Upadhyay’s vision of In- tions. In the epilogue, Clooney reflects upon the deep connections dian catholicism was intimately connected to his commitment to between PihaMimamsa and the later Uttara Mimimsa and argues challenge British colonial domination, a political agendum that that Vedinta itself cannot be understood without a sophisticated finds little parallel in Clooney’s discussion of Vedanta over a cen- grasp of the Mimikpsa tradition, a position that will deeply shape his tury later. The French Benedictine Henri Le Saux came to India and
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