Comparative Theology
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The Point of Departure of Fundamental Theology
Teresianum 45 (1994/2) 439-455 THE POINT OF DEPARTURE OF FUNDAMENTAL THEOLOGY EDWIN DINIZ The course of fundamental theology is still subject to morphological changes and the various endeavours in the course of the history of theology show, that this course still re mains to be defined, if it is to be defined at all. Attempts have been made in this brief reflection to give a short historical glimpse on the subject and then to decipher its identity in the context of theological studies. Finally, without entering the field of the scope or aim of fundamental theology, attention has been concentrated on the point of de parture in the study of fundamental theology. Historical Glimpse The expression «fundamental theology» can lead one to think in different directions1 with various meanings, but it has certainly nothing to do with «fundamentalism».2 The fun damental theology is engaged in giving a justification for the faith in front of human reason and in the course of the his- 1 There are sufficient indications of literature in this field, given by M a x S e c k l e r , Fundamentaltheologie: Aufgaben und Aufbau, Begriff und Na men. in «Handbuch der Fundamentaltheologie» Bd. IV, pg. 513-514. See al so Pie’ i N i n o t , Tratado de Teologia Fundamental. ‘Dar razon de la esperanza’ (I. Pe. 3, 13), Salamanca, 1989, pg. 26-54.. 2 Regarding this argument of «fundamentalism» Cfr. K l a u s K ie n z l e r , Der neue Fundamentalismus, Duesseldorf, 1 9 9 0 ; W o l f g a n g R e i n e r t , Katholi scher Fundamentalismus, Regensburg, 1 9 9 1 ; C h r is t ia n J a e g g i and D a v id J . -
Hindu Responses to Religious Diversity and the Nature of Post-Mortem Progress
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Apollo Hindu Responses to Religious Diversity and the Nature of Post-Mortem Progress The last two hundred years of Hindu–Christian encounters have produced distinctive forms of Hindu thought which, while often rooted in the broad philosophical-cultural continuities of Vedic outlooks, grappled with, on the one hand, the colonial pressures of European modernity, and, on the other hand, the numerous critiques by Christian theologians and missionaries on the Hindu life-worlds. Thus, the spectrum of Hindu responses from Raja Rammohun Roy through Swami Vivekananda to S. Radhakrishnan demonstrates attempts to creatively engage with Christian representations of Hindu belief and practice, by accepting their prima facie validity at one level while negating their adequacy at another. For instance, these figures of neo-Hinduism accepted that such ‘corruptions’ as Hinduism’s alleged idol- worship, anti-worldly ethic, caste-based distinctions and the like were all too visible on the socio-cultural domain, while they formulated revamped Vedic or Vedantic visions within which these were to be either rejected as excrescences or given demythologised interpretations. In Swami Vivekananda, we find on some occasions a more strident rejection of certain aspects of western civilization as steeped in materialist ‘excesses’ which needed to be purged through the light of Vedantic wisdom. Through such hermeneutical processes of retrieval, often carried out within contexts structured by British colonialism, these figures were able to offer forms of Hinduism that were signifiers not of the Oriental depravity that the British administrators, scholars and missionaries had claimed to perceive on the Indian landscapes but of a spiritual depth that transcended national, cultural and ethnic boundaries. -
Marquette History of Theology
MARQUETTE HISTORY OF THEOLOGY VOLUME II: LATE MEDIEVAL TO 1800 Edited by Patrick Carey In Collaboration With Michel René Barnes Alexander Golitzin Mickey Mattox Marcus Wriedt David Schultenover Wanda Zemler-Cizewski 1 CONTENTS SECTION I: LATE MEDIEVAL THEOLOGY, 1350-1500 Jean Gerson ............................................................ 1 On Mystical Theology .............................................. 2 Jean Gerson: Selections from A Deo exivit, Contra curiositatem studentium and De mystica theologia speculativa, ed. and trans. Steven E. Ozment, Textus Minores, vol. 38 (Leiden: E. J. Brill, 1969), 47–73, 85–89. Gabriel Biel ........................................................... 13 The Circumcision of the Lord ....................................... 14 Heiko Augustinus Oberman, Forerunners of the Reformation: The Shape of Late Medieval Thought (New York: Holt, Rinehart and Winston, 1966), 165–74. Desiderius Erasmus ..................................................... 22 The Praise of Folly ................................................ 23 Karl F. Thompson, ed., Middle Ages, Renaissance, and Reformation, 3rd ed., Classics of Western Thought, vol. 2 (New York: Harcourt Brace Jovanovich, Inc., 1980), 286–302. Excerpts from Desiderius Erasmus, The Praise of Folly, trans. by Hoyt Hopewell Hudson (copyright 1941 © 1969 by Princeton University Press; Princeton Paperback, 1970), 16–125. SECTION II: BYZANTINE CHURCH, 1350-1800 Nicholas Cabasilas ...................................................... 36 The Life in Christ ................................................ -
Downloads\0673558-Eq-130916-Theology of Religions Instrument Ja__Ljf Final 22 Dec 2015.Doc 20/09/2016 ASTLEY-FRANCIS THEOLOGY of RELIGIONS INDEX 2
Original citation: Astley, Jeff and Francis, Leslie J.. (2016) Introducing the Astley–Francis Theology of Religions Index : construct validity among 13- to 15-year-old students. Journal of Beliefs & Values, 37 (1). pp. 29-39. Permanent WRAP URL: http://wrap.warwick.ac.uk/81708 Copyright and reuse: The Warwick Research Archive Portal (WRAP) makes this work by researchers of the University of Warwick available open access under the following conditions. Copyright © and all moral rights to the version of the paper presented here belong to the individual author(s) and/or other copyright owners. To the extent reasonable and practicable the material made available in WRAP has been checked for eligibility before being made available. Copies of full items can be used for personal research or study, educational, or not-for profit purposes without prior permission or charge. Provided that the authors, title and full bibliographic details are credited, a hyperlink and/or URL is given for the original metadata page and the content is not changed in any way. Publisher’s statement: “This is an Accepted Manuscript of an article published by Taylor & Francis in International . Journal of Beliefs & Values on 07/03/2016 available online: http://www.tandfonline.com/10.1080/13617672.2016.1141527 A note on versions: The version presented here may differ from the published version or, version of record, if you wish to cite this item you are advised to consult the publisher’s version. Please see the ‘permanent WRAP URL’ above for details on accessing the published version and note that access may require a subscription. -
"Jesu Bhakta" Hindu Christian Theology
Gospel Ferment in India among both Hindus and Christians Jesus, My Master: “Jesu Bhakta” Hindu Christian Theology by Herbert Hoefer n my last trip to India, Professor Ravi Tiwari of Gurukul Lutheran Theological College in Chennai kindly gave me a copy Oof his biography of his father, a Brahmin convert and theological professor: Yisu Das: Witness of a Convert (ISPCK, Delhi, 2000), Dr. Yisu Das, of course, was a member of the church, though—as with most non- dalit converts—he did not fit in. As I mused on the elements of Dr. Das’ theology, I started pulling together other experiences of theological thinking that I had found among “Christian Bhaktis” (as Dr. Das called himself), particularly among the non-baptized believers in Christ. At the start of Professor Tiwari’s stimulating biography, he provides the sum- mary of his father’s faith, as he had presented it to a conference in 1963. Listen to “The elements of the Christian Faith, which have appealed to me” (p. 5): 1. The presence of the living Christ. He quotes the Christian mystic Thomas a Kempis: “That man only is rich with whom Jesus delights to dwell.” 2. A person worthy of our devotion. In contrast, Dr. Das speaks of the Hindu Bhakti tradition in which “the devotees have a nobler character than the gods they wor- ship.” I am reminded of the anthropological axiom: People become like the gods they worship. 3. Jesus’ teaching of God as our personal Father. “This teaching has given to Christian prayer simplicity, directness, dignity, which is seldom found elsewhere.” 4. -
Interreligious Dialogue, Comparative Theology and the Alterity of Hindu
Interreligious Dialogue, Comparative Theology and the Alterity of Hindu Thought Abstract A key question at the heart of contemporary debates over interreligious dialogue is whether the Christian partner in such conversations should view her interlocutors through the lens of Christian descriptions or whether any such imaging amounts to a form of Christian imperialism. We look at the responses to this question from certain contemporary forms of ‘particularism’ which regard religious universes as densely knit, and sometimes incommensurable, systems of meanings, so that they usually deny the significance, or even the possibility, of modes of Bible preaching such as apologetics. While these concerns over the alterity of other religious traditions are often viewed as specifically postmodern, two Scotsmen in British India, J.N. Farquhar (1861–1929) and A.G. Hogg (1875–1954), struggled exactly a hundred years ago with a version of this question vis-à-vis the religious universe of Vedāntic Hinduism and responded to it in a manner that has striking resemblances to ‘particularism’. We shall argue that Hogg can be seen as an early practitioner of a form of ‘comparative theology’ which emerges in his case, on the one hand, through a textual engagement with specific problems thrown up in interreligious spaces but, on the other hand, also seeks to present a reasoned defence of Christian doctrinal statements. We shall note a crucial difference between his comparative theological encounters and contemporary practitioners of the same – while the latter are usually wary of speaking of any ‘common ground’ in interreligious encounters, Hogg regarded the presuppositions of the Christian faith as the basis of such encounters. -
Multiple Religious Belonging and Christian Identity - 2012 Catherine Cornille Boston College
Santa Clara University Scholar Commons Santa Clara Lectures Lectures 2-14-2012 Multiple Religious Belonging and Christian Identity - 2012 Catherine Cornille Boston College Follow this and additional works at: https://scholarcommons.scu.edu/sc_lectures Recommended Citation Cornille, Catherine, "Multiple Religious Belonging and Christian Identity - 2012" (2012). Santa Clara Lectures. 1. https://scholarcommons.scu.edu/sc_lectures/1 This Lecture is brought to you for free and open access by the Lectures at Scholar Commons. It has been accepted for inclusion in Santa Clara Lectures by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. 2012 SANTA CLARA LECTURE CATHERINE CORNILLE SANTA CLARA UNIVERSITY FEBRUARY 14, 2012 2012 Santa Clara Lecture Multiple Religious Belonging and Christian Identity Catherine Cornille, Boston College Santa Clara University, February 14, 2012 In the context of burgeoning religious plurality, experiences of multiple religious belonging or hybrid religious identities have become increasingly reported and noted. Throughout the Western world, pockets of people have come to cheerfully claim to being both Christian and Hindu, or Buddhist and Jewish, or any combination of two and sometimes more religious identities. A classical example of this may be found in the figure of the Christian theologian, Raimon Panikkar, who, returning from a visit to India, famously claimed that: “I ‘left’ a Christian, ‘discovered’ myself a Hindu, ‘returned’ a Buddhist, all the while remaining a ‘Christian.’”1 This enigmatic statement encapsulates a world of meaning which gradually comes to light in reading his oeuvre. Another Christian theologian, Paul Knitter, recently published a book titled Without the Buddha, I Could Not Be a Christian (London: Oneworld, 2009). -
A Dissertation Submitted in Partial Satisfaction of the Requirements for the Degree Doctor of Philosophy
UNIVERSITY OF CALIFORNIA, SAN DIEGO PUBLIC CATHOLICISM AND RELIGIOUS PLURALISM IN AMERICA: THE ADAPTATION OF A RELIGIOUS CULTURE TO THE CIRCUMSTANCE OF DIVERSITY, AND ITS IMPLICATIONS A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Sociology by Michael J. Agliardo, SJ Committee in charge: Professor Richard Madsen, Chair Professor John H. Evans Professor David Pellow Professor Joel Robbins Professor Gershon Shafir 2008 Copyright Michael J. Agliardo, SJ, 2008 All rights reserved. The Dissertation of Michael Joseph Agliardo is approved, and it is acceptable in quality and form for publication on microfilm and electronically: Chair University of California, San Diego 2008 iii TABLE OF CONTENTS Signature Page ......................................................................................................................... iii Table of Contents......................................................................................................................iv List Abbreviations and Acronyms ............................................................................................vi List of Graphs ......................................................................................................................... vii Acknowledgments ................................................................................................................. viii Vita.............................................................................................................................................x -
The Problem of Religious Pluralism
Scholars Crossing Faculty Publications and Presentations Department of Philosophy 2008 The Problem of Religious Pluralism Michael S. Jones Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/phil_fac_pubs Part of the Christianity Commons, Philosophy Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Jones, Michael S., "The Problem of Religious Pluralism" (2008). Faculty Publications and Presentations. 4. https://digitalcommons.liberty.edu/phil_fac_pubs/4 This Article is brought to you for free and open access by the Department of Philosophy at Scholars Crossing. It has been accepted for inclusion in Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. The Problem of Religious Pluralism Michael S. Jones, PhD The “problem of religious pluralism” engages several distinct but interrelated issues. The “problem” arises when one considers the variety of religious beliefs and practices in the world and, taking into consideration both their similarities and differences, attempts to formulate a coherent position on their origin, truthfulness, soteriological efficacy, and value in general. Of these questions, the one that has received the most treatment is the question of the soteriological efficacy of the world’s religions. That all religions contain some truth is not generally disputed: Zoroastrianism, Judaism, and Islam have the truth of monotheism, for example; some versions of Hinduism are also theistic in their final analysis of ultimate reality (see, for example, the theologies of Sankara and Ramanuja) and have well-developed theodicies, epistemologies, and absolutist ethical systems; the central role of self-giving love in Mahayana Buddhism certainly has biblical parallels, and so on. -
Rearticulations of Enmity and Belonging in Postwar Sri Lanka
BUDDHIST NATIONALISM AND CHRISTIAN EVANGELISM: REARTICULATIONS OF ENMITY AND BELONGING IN POSTWAR SRI LANKA by Neena Mahadev A dissertation submitted to Johns Hopkins University in conformity with the requirements for the degree of Doctor of Philosophy Baltimore, Maryland October, 2013 © 2013 Neena Mahadev All Rights Reserved Abstract: Based on two years of fieldwork in Sri Lanka, this dissertation systematically examines the mutual skepticism that Buddhist nationalists and Christian evangelists express towards one another in the context of disputes over religious conversion. Focusing on the period from the mid-1990s until present, this ethnography elucidates the shifting politics of nationalist perception in Sri Lanka, and illustrates how Sinhala Buddhist populists have increasingly come to view conversion to Christianity as generating anti-national and anti-Buddhist subjects within the Sri Lankan citizenry. The author shows how the shift in the politics of identitarian perception has been contingent upon several critical events over the last decade: First, the death of a Buddhist monk, which Sinhala Buddhist populists have widely attributed to a broader Christian conspiracy to destroy Buddhism. Second, following the 2004 tsunami, massive influxes of humanitarian aid—most of which was secular, but some of which was connected to opportunistic efforts to evangelize—unsettled the lines between the interested religious charity and the disinterested secular giving. Third, the closure of 25 years of a brutal war between the Sri Lankan government forces and the ethnic minority insurgent group, the Liberation Tigers of Tamil Eelam (LTTE), has opened up a slew of humanitarian criticism from the international community, which Sinhala Buddhist populist activists surmise to be a product of Western, Christian, neo-colonial influences. -
COMPARATIVE THEOLOGY: a REVIEW of RECENT BOOKS (1989-1995) Comparative Theology Is an Exciting and Quickly Developing Field, and a Relatively Uncharted One
Theological Studies 56 (1995) CURRENT THEOLOGY COMPARATIVE THEOLOGY: A REVIEW OF RECENT BOOKS (1989-1995) Comparative theology is an exciting and quickly developing field, and a relatively uncharted one. Hence it may be beneficial to offer a descriptive assessment of what is happening today across the range of its new questions, ideas, and theses, as these are put forward by many authors in a wide variety of projects. We begin with some general observations on its nature and scope, observations which will become clearer as we work our way through the subsequent bibliographical survey. SETTING SOME BOUNDARIES As theology, comparative theology consists most basically in faith seeking understanding; its ultimate horizon can be nothing less than knowledge of the divine, the transcendent. As one of the theological disciplines, comparative theology is marked by its commitment to the detailed consideration of religious traditions other than one's own. It is detailed, deeply reflexive, self-corrective in the course of its own in vestigation, even in regard to its basic questions, methods, and vocab ulary. Though one must be hesitant about using the term "theology" univocally in reference to many religious traditions (we tend to under stand the word against its Christian background), it is useful to work with the hypothesis that comparative theology can be pursued from within any of the religious traditions of the world.1 In 1987, David Tracy reminded us that although the realities of pluralism have never been so evident as they are today, reflection on "other religions" has of course been present in the Christian tradition from its beginnings, and it has proceeded with subtlety, sophistication, and boldness in many contexts. -
Kierkegaard's View of Religious Pluralism in Concluding Unscientific Ostscriptp
Intermountain West Journal of Religious Studies Volume 3 Number 1 Article 2 2011 Kierkegaard's View of Religious Pluralism in Concluding Unscientific ostscriptP Brock Bahler Duquesne University Follow this and additional works at: https://digitalcommons.usu.edu/imwjournal Recommended Citation Bahler, Brock "Kierkegaard's View of Religious Pluralism in Concluding Unscientific ostscriptP ." Intermountain West Journal of Religious Studies 3, no. 1 (2011). https://digitalcommons.usu.edu/imwjournal/vol3/iss1/2 This Article is brought to you for free and open access by the Journals at DigitalCommons@USU. It has been accepted for inclusion in Intermountain West Journal of Religious Studies by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. Brock Bahler: Kierkegaard & Religious Pluralism 1 Brock Bahler Brock Bahler is a PhD student at Duquesne University where he also works as an editor at Duquesne University Press. His expertise is primarily continental philosophy and philosophy of religion and he has published articles addressing the work of Levinas, Derrida, and Augustine, respectively. Recently, he presented a paper at the Kierkegaard Society at the APA, entitled, “Kierkegaard’s ‘Greatness’: Human Subjectivity as an Ordinary Impossibility.” 2 IMW Journal of Religious Studies Vol. 3:1 Brock Bahler Kierkegaard’s View of Religious Pluralism in Concluding Unscientific Postscript INTRODUCTION While the issue of religious pluralism, or inclusivism, seems implicit throughout the Postscript,1 perhaps even constantly lingering on the fringes, it is not the central question of Kierkegaard’s pseudonymous author, Johannes Cli- macus.2 This should make us pause in raising the issue. Before asking whether one can insert any other religion in Climacus’s account of subjectivity, or point- ing to Climacus’s existentialist structure as a metatheory that can be found in any way of being or God-relation,3 it is critical to consider what Climacus him- self writes on the subject.