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Introduction 1 In 1995 Francis X. Clooney published an overview of the field where he noted that “Comparative theology is an exciting and quickly developing field, and a relatively uncharted one” (Clooney 1995: 521). His paper could be said to mark the emergence of the contemporary discipline and
Introduction 1 In 1995 Francis X. Clooney published an overview of the field where he noted that “Comparative theology is an exciting and quickly developing field, and a relatively uncharted one” (Clooney 1995: 521). His paper could be said to mark the emergence of the contemporary discipline
encounter between religions. This led me to start reading more widely in both ethnographic theology and comparative theology. On the one hand, I came to appreciate how ethnography as a theological discipline offers theologians the chance to shift our conversations from ‘theological traditions
what has been called the “new comparative theology” (henceforth: ct ). Clooney defines ct as: “Comparative theology – comparative and theological beginning to end – marks acts of faith seeking understanding which are rooted in a particular faith tradition but which, from that foundation
As a (Catholic) comparative theologian attracted by the material, palpable and ritual nature of religion, I am struck by the fact that hardly any comparative theology engages in a practice of inter-riting. 1 It is no exaggeration to state that to this day, the ritual dimension of religion
marginal) has received the most attention, especially Buddhist-Christian dual belonging. 3 Buddhist-Christian Dual Belonging Within comparative theology, there is a lively theological discussion with regard to the validity of Buddhist-Christian dual belonging. Rose Drew has interviewed six self
Contributors are: Nadeen Mustafa A Alsulaimi, María Enid Barga, Bede Benjamin Bidlack, André van der Braak, Francis X. Clooney, Catherine Cornille, Jonathan Edelmann, Marianne Farina, James L. Fredericks, Rouyan Gu, Paul Hedges, Holly Hilgardner, Daniel Joslyn-Siemiatkoski, Louis Komjathy, Christian S. Krokus, LAI, Pan-chiu, Kristin Johnston Largen, John Makransky, Jerry L. Martin, Vahid Mahdavi Mehr, Marianne Moyaert, Emmanuel Nathan, Robert Cummings Neville, Hugh Nicholson, Jerusha Tanner Rhodes, Devorah Schoenfeld, Klaus von Stosch, Axel Marc Oaks Takacs, Pim Valkenberg, Maureen L. Walsh, Kijin James Wu
Contributors are: Nadeen Mustafa A Alsulaimi, María Enid Barga, Bede Benjamin Bidlack, André van der Braak, Francis X. Clooney, Catherine Cornille, Jonathan Edelmann, Marianne Farina, James L. Fredericks, Rouyan Gu, Paul Hedges, Holly Hilgardner, Daniel Joslyn-Siemiatkoski, Louis Komjathy, Christian S. Krokus, LAI, Pan-chiu, Kristin Johnston Largen, John Makransky, Jerry L. Martin, Vahid Mahdavi Mehr, Marianne Moyaert, Emmanuel Nathan, Robert Cummings Neville, Hugh Nicholson, Jerusha Tanner Rhodes, Devorah Schoenfeld, Klaus von Stosch, Axel Marc Oaks Takacs, Pim Valkenberg, Maureen L. Walsh, Kijin James Wu
interrelation between these media and its implications for comparative theology. When in my comparative-theological mode, I begin with James Wm. McClendon Jr.’s definition of theology as “the discovery, understanding, and transformation of the convictions of a convictional community, including the discovery
Comparative theology is fundamentally a form of theology, and as such, a matter of faith seeking understanding. It has grown up as a discipline in the Christian context. Like other forms of Christian theology, comparative theology is indebted to scripture and tradition, attentive to texts, but