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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. -
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. -
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. -
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. -
SPIRIT A. the Definition of 'Inclusive' and Inclusivism
CHAPTER II GENERAL INTRODUCTION OF ‘INCLUSIVE’ SPIRIT A. The Definition of ‘Inclusive’ and Inclusivism Etymologically, inclusive means “include”. For example: that vehicle has 40 people, inclusive driver, assistant, and passengers. 1 While thesaurus gives a brief that inclusive means “global, comprehensive, complete, and include”. 2 “including much or everything; especially including stated limits”; “an inclusive art form” ; “an inclusive fee” ; “his concept of history is modern and inclusive” ; “from Monday to Friday inclusive” [ant: exclusive]. Inclusive means “inclosing, encircling, and surrounding. It means “comprehending the stated limit or extremes”; as, “from Monday to Saturday inclusive”, that is, taking in both Monday and Saturday—opposed to exclusive. 3 Another meaning of inclusive, can be found in many dictionaries. Term inclusive as adjective means “including all costs”, for example: a three weeks inclusive holiday in the south of France. + of: the rent is $500, inclusive of heating and electricity. It also means “including the specific limits that have been mentioned and everything in between”, for example: these rates are available Monday to Thursday inclusive. “Deliberately aiming to involve all types of people”, for example: a new era of inclusive and accountable government. 4 In Cambridge dictionary, Inclusive as adj has some meanings: 1 Departemen Pendidikan Nasional, Kamus Besar Bahasa Indonesia , Gramedia, Jakarta, 2008, p.589 2 Eko Endarmoko, Tesaurus Bahasa Indonesia, Gramedia, Jakarta, 2006, p.250 3 http://kamus.landak.com/cari/inclusive 9/5/2012 4Macmillan Education, Macmillan English Dictionary for Advanced Learners , Macmillan, London, 2002, p.726 1) An inclusive price or amount includes everything; my rent is $700 a month inclusive (of bills). -
Inclusivism and Religious Plurality: a Quranic Perspective
www.rsis.edu.sg No. 039 – 9 March 2018 RSIS Commentary is a platform to provide timely and, where appropriate, policy-relevant commentary and analysis of topical and contemporary issues. The authors’ views are their own and do not represent the official position of the S. Rajaratnam School of International Studies, NTU. These commentaries may be reproduced with prior permission from RSIS and due recognition to the author(s) and RSIS. Please email to Mr Yang Razali Kassim, Editor RSIS Commentary at [email protected]. Inclusivism and Religious Plurality: A Quranic Perspective By Mohamed Bin Ali Synopsis Inclusivism and living within a religiously plural context are not alien to Islam. Rather, many parts of the Quran speak about them and extoll their virtues. Commentary MUSLIM INDIVIDUALS who have extremist orientation claim that their interpretation of Islam is the only correct one that can lead to salvation. Furthermore, they claim that adherents of other faiths must be disavowed. The most extreme of them will even justify killing them. These hostile positions and perceptions of non-Muslims are formulated through perverted interpretation of Quranic verses. In reality, one will discover that the Quran speaks volumes about embracing religious plurality and exhort Muslims towards inclusivism. The Quran speaks positively about diversity of religions and ethnicities by regarding them as signs of God's mercy and glory exhibited through His creations. It also appreciates plurality as a natural phenomenon. Essentially, the Quran has laid down the principles that govern positive interreligious relations. All this is evidence that Islam values diversity and human dignity. -
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Princeton Theological Review Vol. 18, No. 1 | Spring 2015 Church for the World: Essays in Honor of the Retirement of Darrell L. Guder Prolegomena 3 CATHERINE C. TOBEY Darrell L. Guder 5 BENJAMIN T. CONNER “Sent into All the World” 9 Luke’s sending of the seventy(-two): intertextuality, reception history, and missional hermeneutics NATHAN C. JOHNSON The Church as Organism 21 Herman Bavinck’s ecclesiology for a postmodern context MICHAEL DAVID KEY Eucharist as Communion 33 The Eucharist and the Absolute in Hegel’s Phenomenology of Spirit LUKE ZERRA Lesslie Newbigin’s Indian Interlocutors 45 A Study in Theological Reception DEANNA FERREE WOMACK Book Reviews 63 About the PTR 71 Prolegomena CATHERINE C. TOBEY Executive Editor, Princeton Theological Review Who am I to be a witness? Who are you? How can we even dream of being heard when addressing this wide world overcome by complexities, needs, doubts, and suffering? For Karl Barth, the answer is simple. He writes, “The point is, in general terms, that only on the lips of a man who is himself affected, seized and committed, controlled and nourished, unsettled and settled, comforted and alarmed by it, can the intrinsically true witness of the act and revelation of God in Jesus Christ have the ring and authority of truth which applies to other [humans]” (Church Dogmatics IV/3.2, 657). Darrell Guder is such a person, one whose witness is made indelibly clear as Christ’s compassion and conviction simultaneously shine through him. As he retires from his post as the Henry Winters Luce Professor of Missional and Ecumenical Theology at Princeton Theological Seminary, it is the great privilege of the editors at the Princeton Theological Review to present this issue in his honor. -
Theology Without Walls: Sic Et Non
Open Theology 2016; 2: 223–228 Is Transreligious Theology Possible? Open Access Peter Feldmeier* Theology Without Walls: Sic et Non DOI 10.1515/opth-2016-0016 Received January 19, 2016; accepted March 4, 2016 Abstract: The emerging project, Theology Without Walls, is fascinating and potentially highly fruitful, particularly given the recognized imperative for doing theology in light of a religiously plural world. But it is also a project with daunting methodological and philosophical problems. In the first part of the paper, the author describes why he is attracted to the project and how it might bear theological insight. He also frames the project along the lines of multiple religious belonging, comparative theology, and the current cultural zeitgeist. In the second part of the paper, he challenges how such a project would actually work, given various religions’ diverse and competing metaphysical claims which undergird their theological principles. Finally, he questions whether such a project would undermine the very purpose of theology for the kind of public most inclined to being influenced by it. His title’s Sic et Non (Yes and No) refers to both his commending Theology Without Walls and challenging its viability. He concludes that the collective weight leads him to challenge the project, at least until it provides a method that satisfactorily addresses his fundamental concerns. Keywords: comparative theology, religious pluralism, interreligious dialogue, transreligious theology Theology Without Walls: Sic—Yes I have a fascination for the Theology Without Walls (TWW) project and its possibilities. Frankly, however, and am also in a quandary about its viability. So, perhaps like many investigating TWW, my thought about whether doing theology fully inter-religiously is wise or even possible is both sic et non: yes and no. -
I First Met Raimon Panikkar (Or, As I Knew Him When He Lived in Santa
FOREWORD I first met Raimon Panikkar (or, as I knew him when he lived in Santa Barbara, Raimundo Panikkar) in Varanasi, India, when my family and I were in India for the first time in 1968. I was doing a postdoc at Banaras Hindu University that year. I had spoken with Raimundo by phone earlier in the spring of 1968 before heading out to India with my family, when Raimundo was a visiting professor at Harvard, and I recall that he advised me that it might be better for my family if I were to do my postdoc at Delhi Univeristy or in Pune rather than Varanasi (or Banaras) because of health problems that might occur in the sacred city of the Hindus. My wife and I discussed Raimundo’s recommendation, but we persisted in pursuing Banaras and BHU. We were fortunate that year, and in subsequent years as well, since Banaras Hindu University regularly provided us with excellent campus accommodations, both when I was a postdoc and later when I was a visiting professor in philosophy at BHU. In any case, Raimundo maintained a regular residence in Banaras in those years, a small “penthouse” room on the roof of a Śaivite Hindu temple at Hanuman Ghat on the banks of the Ganges. His small rooftop room had a veranda with an exquisite view of the sacred Ganga, and I recall attending Raimundo’s multi-cultural discussion group that met once a week on that roof. It 2 was a remarkable multi-religious experience with participants from around the world (France, Germany, Greece, Italy, Japan, South Korea, Spain, Sri Lanka, the US and various States of India), and I was, and still continue to be amazed, that Raimundo had the unusual capacity to converse, at least with the Europeans and Indians, in their various native tongues (English, French, German, Italian, Hindi, Tamil, and Malayalam). -
SJ Samartha, "Bibliography of Works," Indian Journal of Theology 43.1 & 2
JJT43/1&2 (2001), pp. 95-103 Bibliography Works Late DrS J Samartha* BOOKS The Hindu View of History, Christian Institute for the Study .of Religion and Society, Bangalore, 1959. Introduction to Radhakrishnan, Associqtion Press, New York, and Y.M.C.A Publishing House, New Delhi, 1964. Hindus vordem universalen Christus, EvaQgelisches Verlaswerk, Stugttgart, 1970, (English edition - see below). The Hindu Response to the Unbound Christ: Towards A Christology in India, Christian Institute for the Study of Religio~ and Society, Bangalore, 1974. ,. Courage for Dialogue, World Council of Churches, Geneva, 1981; Orb is Books, Mary knoll, New York, 1982. ) The Lordship of Christ and Religious Pluralism, Christian Literature Society, Madras, 1981. The Other side of the River, Christian Literature Society, Madras, 1983. The Search for New Hermeneutics in Asian Christian Theology, Senate of Serampore College, Serampore, West Bengal, 1987. One Christ-Many Religions: Toward a Revised Christology, Orbis Books, New York, 1991. BOOKS EDITED BY S. J. SAMARTHA I Will Lift Up Mine Eyes Unto The Hills, (Joint Editor, Devanandan's Sermons and Bible Studies), C.I.S.R.S., Bangalore, 1962. Dialogue Between Men of Living Faiths, (Editor), World Council of Churches, Geneva, 1971. Living Faiths and the Ecumenical Movement, (Editor), World Council of Churches, Geneva, 1972; Unity Books, Delhi, 1973; also in German as Dialog mitanderen Religionen, (Co-editor), Verlag Otto Lembeck, Frankfurt am Main, 1973. Living Faiths and Ultimate Goals, (Editor), World Council of Churches, Geneva, 1973; Orbis Books, Maryknoll, New York, 1974. Towards World Community: Resources and Responsibilities for Living together: The Colombo Papers; World Council of Churches, Geneva, 1975. -
The Life and Work of Raimon Panikkar, an Ambassador of Culture and Civilization of India*
EstAg 44 (2009) 61-86 The Life and Work of Raimon Panikkar, an ambassador of culture and civilization of India* Thank you for having invited me to talk on the life and works of Raimon Panikkar. It is an honour and at the same time a challenge; for Panikkar is ad mittedly a daunting figure. His thought covers various disciplines, like phi losophy, religion, science, politics, etc. and geographical regions like Asia, Europe, America, and so on. It extends to various centuries of human thought, and tries to present them all in a synthetic manner often making use of neo logisms. The depth, extent and complexity of Panikkar’s thought offers a chal lenge to anyone who intends to present it adequately to an audience. Hence, the scope of this talk is modest: it offers an introduction to Panikkar’s intu itions, indicates some of its central aspects and signals the sources wherefrom the basic notions originate. Although interest in Panikkar has been steadily increasing, and his thought has been presented from various perspectives, it does not constitute a system. In his own words, it aims at an integration of reality, allowing no thing to be left aside. Hence the interest in ‘collecting the leftovers’ -in gath ering up the fragments-, that remain of human experience over millennia so that nothing be lost1. In order to do some justice to the multifarious nature of Panikkar’s thought I shall be proposing an anthropological perspective. This for two reasons: first of all, it enables us to relate easily with his pattern of thought and second it would serve as an adequate introduction to most of the topics dealt with during the more than half a century of scholarship. -
To Download Translating the Word, Transforming the World As A
Translating the Word, Transforming the World “This vital textbook helps us to rethink Christian theology, Christian mission and Christian life. Mis- sion belongs to the very being of Christian identity; it is an ontological reality. As ‘temples of the Holy Spirit’ (1 Cor. 3:16-17; 7:19), Christians witness and share the experienced joy of their life in Christ since the Spirit which inhabits them is never silent but a witnessing Sprit (John 15:26; Matt.10:20). Authentic witness is done and points always toward unity as a condition that the world may believe. It cannot have hidden agendas and is not concerned with the growth of one’s confession. We witness, but people remain free to chose, to decide. Conversion is not our responsibility and concern, nor is it a ‘success’ of our witness. Conversion remains entirely the work of God (Acts 4,47). — Fr Prof. Dr Ioan Sauca, WCC Deputy General Secretary and Director of the Ecumenical Institute Bossey, World Council of Churches TRANSLATING THE WORD, TRANSFORMING THE WORLD An Ecumenical Reader Edited by Amélé Adamavi-Aho Ekué, Marion Grau, Atola Longkumer TRANSLATING THE WORD, TRANSFORMING THE WORLD An Ecumenical Reader Edited by Amélé Adamavi-Aho Ekué, Marion Grau, Atola Longkumer Copyright © 2018 WCC Publications. All rights reserved. Except for brief quotations in notices or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Write: [email protected]. WCC Publications is the book publishing programme of the World Council of Churches. Founded in 1948, the WCC promotes Christian unity in faith, witness and service for a just and peaceful world.