By Francis X. Clooney

Drawing upon the author’s 3 many years of labor in comparative theology, this can be a pertinent and accomplished creation to the sector, which bargains a transparent consultant to the reader, allowing them to have interaction in comparative learn.

  • The writer has 3 a long time of expertise of labor within the box of comparative theology and is preferably put to jot down this ebook
  • Today’s expanding non secular variety makes this a pertinent and well timed booklet
  • Unique within the intensity of its advent and rationalization of the self-discipline of ‘comparative theology’
  • Provides examples of the way comparative theology works within the new international context of human religiosity
  • Draws on examples particular to Hindu-Christian experiences to teach the way it is feasible to appreciate extra deeply the broader range round us.
  • Clearly publications the reader, allowing them to interact in comparative research

Chapter 1 non secular variety and Comparative Theology (pages 1–23):
Chapter 2 In Generations prior (pages 24–40):
Chapter three Comparative Theology this day (pages 41–53):
Chapter four From concept to perform (pages 55–68):
Chapter five Getting specific (pages 69–86):
Chapter 6 “Learning to work out” (pages 87–108):
Chapter 7 Theology After comparability (pages 109–127):
Chapter eight “God for Us” (pages 128–153):
Chapter nine Comparative author, Comparative Reader (pages 154–165):

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Additional info for Comparative Theology: Deep Learning across Religious Borders

Sample text

These books have all been experiments in comparative theology as I understand it. Though not intended as a series, they overlap in theme and text, later books picking up on issues of reading unresolved in the earlier ones. But reflection on such examples is meant only as a starting point for broader reflection. I urge readers to make room for their own reflections on diversity and its implications, carried out in light of what they learn of other traditions. Fourth, my strong emphasis on faith and tradition may seem to marginalize readers who do not identify with any particular religious tradition, either because they have left behind the religion of their upbringing, or never belonged to a religious tradition in the first place.

5 Ultimately, Neville sees “comparative theology” as a moment within a larger theological project and not as itself the end point of a complete theology. Not only is comparative work in principle endless, but it also is not the end of the process. Appropriate judgments of truth remain necessary, and these do not merely arise from comparative studies, but from further reflection on them in rejuvenated theological categories. Due perhaps to the combination of his areas of expertise – American pragmatism, process thought, Confucian traditions – Neville values comparison as a process of increasingly refined approximations crafted wisely.

We, like our predecessors, need to keep working for an alliance of faith and inquiry, even if for us the marriage will be chastened and necessarily imperfect. But we must do this without romanticism. In The Invention of World Religions, Tomoko Masuzawa casts a harsh light on the mix of a seemingly scientific study of religion and settled, predetermined faith conclusions that do not arise from the research itself. We can sympathize with her puzzlement and distaste: “Nowadays, we generally discredit this claim [to the objective superiority of Christianity] as naïve at best, disingenuous at worst.

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