Several scholars have criticized the efforts to explain Indian mantras as spells, but much is left to clarification. Why do submission-versus-coercion characterizations keep reoccurring, albeit disputed? Why does the difference between this-worldly and other-worldly goals also keep its important role in discussions about mantras? Furthermore, how are these ideas tied to analyses of the beliefs of practitioners? We identify three main positions concerning mantras: They are explained as spells, prayers, or both at the same time. However, the criteria for determining whether mantras are magical practices or religious practices apparently allow for characterizing the very same mantra as either of the two or even as ‘magico-religious’. The general theories of magic are not able to explain this problem. In the last part of this article, we analyse the role that the concept of supernatural powers plays in the debates. It was a whole structure of interconnected ideas, deeply rooted in Christian belief in a biblical God and fallen angels, which formulated the dominant characterization of magical practices in modern scholarship on India. We propose a three-step scheme which shows how the originally coherent account of Christian theology gradually dissolved into a set of problematic ideas that have typified discussions of Indian mantras over the last six or more decades.
This article focuses on one specific theological controversy, which pertains to the kataphatic—apophatic debates as a framework for New Testament theology. In the year 1998, theologians from Congregation for the Doctrine of the Faith issued a refutation of teaching of Anthony De Mello, SJ. The analysis of the Congregation’s refutation and the consequent debate led to the following hypothesis: Although the teaching of De Mello can be understood as following the apophatic line of thought in Christology and other important topics of New Testament theology, it is also bringing several distinctly Indian ideas and emphasis into the debate. Whereas apophatic theology is concerned with the problem of intellectual knowledge about God, the Indian view is concerned with the question of practical role of language in human attempts to experience the Divine. In both approaches, debates about the role of human thought, as expressed in language, are crucial, but for different reasons and with different aims.
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