Hindu God, Christian God

Clooney, Francis X.

doi:10.1093/0195138546.001.0001

Cited by 56 publications

(7 citation statements)

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“…The theological reflections that follow from detailed comparisons "can only be tentative and should not be taken as precluding what will be learned in further experiments." 123 Though faith can be simple and stark, good theology is always patient, tentative and willing to endure complications. This patience, moreover, is also an expression of hermeneutical openness, which is the conditio sine qua non of real dialogue.…”

Section: Resultsmentioning

confidence: 99%

“…Instead of "solving the problem of religious diversity" in a theological meta-narrative, comparative theology accepts that learning from the other entails deranging experiences of alienation, disenchantment, and friction. 125 Clooney does not want to master the encounter with the religious other; his attitude is rather one of vulnerability. The serious reader, engaged in an in-depth interreligious reading, is rendered vulnerable to "intellectual, imaginative and affective transformation", even to the extent of inspiring a radical life change.…”

Section: Resultsmentioning

confidence: 99%

“…98 As fides quaerens intellectum, comparative theology aims at "knowing a loving God more completely and intelligently." 99 In this sense, comparative theology derives its particular nature not from its object, but rather from its sources and methodology. 100 Comparison is "alternated" within theological reflection of the Christian faith commitment to God.…”

Section: Comparative Theology: From Hermeneutical Openness To Thmentioning

confidence: 99%

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Recent Developments in the Theology of Interreligious Dialogue: From Soteriological Openness to Hermeneutical Openness

Moyaert

2011

Modern Theology

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One of the main challenges to interreligious dialogue is in locating a proper balance between commitment to one's own religion while maintaining openness to the other. 1 "Can one combine openness and identity, dialogability and steadfastness in the interreligious dialogue?" 2 It is generally understood that the problem of the tensive relationship between identity and openness should be addressed from a theological perspective and that interreligious dialogue should be based on a correct theological evaluation of religious traditions. It is up to theological reflection to clarify why Christians must be open-or, conversely, should not be open-to those of other religions. It is theology that sets limits as to how far that openness extends and if there should be limits to one's openness when encountering the religious other. If Christians are to become more open, the questions of why this openness is appropriate (or not) and how this openness to the faith of another is related to one's own faith commitment, are answered, one by one, through theological reflection on, and interpretation of, religious diversity.In the first section of this article I explicitly take up the challenge of reflection from a theological perspective on the relationship between faith commitment and openness. This implies turning to the so-called theology of religions and the threefold soteriological typology of exclusivism, inclusivism and pluralism. My primary interest is to show precisely how the Christian

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Section: Resultsmentioning

confidence: 99%

Section: Resultsmentioning

confidence: 99%

Section: Comparative Theology: From Hermeneutical Openness To Thmentioning

confidence: 99%

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Recent Developments in the Theology of Interreligious Dialogue: From Soteriological Openness to Hermeneutical Openness

Moyaert

2011

Modern Theology

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“…On the one hand, Clooney affirms that such inter-textual study across religious boundaries is guided not by 'pure reason', but by reason that has been 'deeply influenced by prior religious dispositions'. 52 Therefore, he agrees with Hindu theistic theologians against their Buddhist opponents partly because the former more closely resemble his own Christian theological standpoint. On the other hand, however, this is not an a priori projection of Christian predilections onto the Hindu other: Clooney highlights how Hindu views on the nature of the ultimate reality, divine embodiment and so on are articulated from distinctive Hindu standpoints with their specific doctrinal structures.…”

Section: Debating Christian Particularismmentioning

confidence: 87%

“…Thus, pointing out that Karl Barth's doctrine of revelation has Hindu analogues, he claims that Barth 'thinks like a Hindu' and that certain Hindu theologians are in fact 'Barthians'. 25 Indeed, his goal is to 'unsettle the religious and theological boundaries that have neatly divided theologians according to their religions . .…”

Section: Weak Particularism: Intra-and Interreligious Dialoguementioning

confidence: 99%

Interreligious Dialogue, Comparative Theology and the Alterity of Hindu Thought

Barua¹

2014

Studies in World Christianity

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A B S T R A C TA 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 (1861Farquhar ( -1929 and A. G. Hogg (1875A. G. Hogg ( -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 Studies in World Christianity 20.3 (2014): 215-237 encounters, Hogg regarded the presuppositions of the Christian faith as the basis of such encounters. The writings of both groups of theologians are structured by certain 'dilemmas of difference' that we explore.

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Theology of Religions

Barnes¹

2007

The Blackwell Companion to Christian Spirituality

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Hindu God, Christian God

Cited by 56 publications

References 0 publications

Recent Developments in the Theology of Interreligious Dialogue: From Soteriological Openness to Hermeneutical Openness

Recent Developments in the Theology of Interreligious Dialogue: From Soteriological Openness to Hermeneutical Openness

Interreligious Dialogue, Comparative Theology and the Alterity of Hindu Thought

Theology of Religions

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