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1

Theology Without Walls:Sic et Non

100%
Feldmeier P.
Open Theology
|
2016
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vol. 2
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issue 1
EN
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.
2

Transreligious Theology as the Quest for Interreligious Wisdom

100%
Thatamanil J. J.
Open Theology
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2016
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vol. 2
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issue 1
EN
This article seeks to define and defend the work of transreligious theology and invite a broad range of instructors from a variety of institutional settings to teach it. What is distinctive here is my definition of transreligious theology understood as the quest for interreligious wisdom. My central questions will be these: Just what is transreligious theology? Why should it be taught? Finally, this essay will take up the concrete question of how transreligious theology might be taught in a variety of institutional settings including undergraduate religious studies departments and even within the state university context.
3

Theology Without Walls: The Future of Transreligious Theology

100%
Wildman W. J.
Open Theology
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2016
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vol. 2
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issue 1
EN
Transreligious theology is possible. The question we now face concerns how to do it. With that question in mind, this paper discusses five interpretative angles on transreligious theology, five resources for transreligious theology, and five challenges facing transreligious theology.
4

Trinitarian Theology between Religious Walls in the Writings of Raimon Panikkar

88%
Denny C.
Open Theology
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2016
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vol. 2
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issue 1
EN
The Theology Without Walls (TWW) project attempts to interpret spiritual experiences without subjecting them to a priori criteria from religious traditions, but TWW does not substitute universalized secular criteria for religious criteria. Some have promoted “multiple religious belonging” as a prism through which to interpret the experiences of people participating in more than one spiritual path. Yet the concept of multiple religious belonging still presumes a framework in which communal traditions coordinate one’s spiritual experiences. For TWW, however, belonging does not have to be religious or interreligious or multireligious. The manner in which practitioners thematize, or refuse to thematize, their journeys is not a prerequisite for participation in TWW. Is TWW then a sect of the disaffiliated that rejects communal encounters and traditions? How does TWW operate in practice? Raimon Panikkar’s writings on the Trinity demonstrate how a theologian/practitioner well versed in two traditions responds to what he calls “the cosmotheandric experience” by articulating how trinitarian presence is not primarily a doctrine but contrasting facets of reality to which Christianity and Hinduism bear witness. Panikkar’s work is a model of how scholars working with TWW can engage with traditions and simultaneously remain attentive to the particularities of everyday reality.
5

Myself, Only Moreso

75%
Hustwit J. R.
Open Theology
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2016
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vol. 2
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issue 1
EN
Transreligious theologians are posed with a number of difficult questions. First, how can I understand the beliefs and practices of a worldview I do not share? Then, once I begin to construct and synthesize truth claims, how normative are the source traditions? Finally, how do we transreligious theologians judge truth claims as better and worse? By offering answers to these questions using a model of critical interreligious appropriation, we may find a basis for a critical transreligious theology that avoids naïve syncretisms and pernicious incommensurability.
6

The Breadth of the Riches

63%
Sydnor J. P.
Open Theology
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2016
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vol. 2
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issue 1
EN
Is transreligious theology possible? Yes, but only as a very specific practice. If we accept the neologism „transreligious“ then we must understand it in contrast with the more traditional terms „interreligious“ and „comparative“. Interpreted this way, „transreligious theology“ describes religious discourse about ultimate reality between those with no particular religious identity. Their conversation is panreligious, treating all theological resources equally, without preference for any tradition over any other tradition. This conversation will be quite different from interreligious dialogue or comparative theology, in which participants claim a religious identity while remaining open to the insights of other traditions. Hence, „transreligious theology“ is a descriptive term rather than a prescriptive method. It is already practiced by the non-religiously affiliated who hold an interest in the spirituality of all religions. Even though it may be helpful to some, it is not a necessary practice, since effective theological development can still occur between those with specific religious identities, and by those who only study their own religious traditions.
7
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Pojęcie niewiedzy w Tipiṭaka i Nowym Testamencie – studium porównawcze buddyzmu i chrześcijaństwa

63%
Goniszewski P.
Studia Oecumenica
|
2020
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vol. 20
EN
The purpose of this article is "theological and spiritual reading" of the sacred texts of two great world religions, namely Christianity and Buddhism. In the case of Buddhism, our analysis will focus on selected fragments of theravāda canonical collection of Buddhist texts, i.e. Tipiṭaka: Lokāyatika Sutta (SN 12.48), Dutiyaavijjāpahānasutta Sutta (SN 35.80) and Avijjā Sutta (SN 45.1). In the case of Christianity, we will focus on six New Testament pericopes, in which the Greek noun ignorance appears: agnoia (Acts 3:17; 17.30; Eph. 4.18; 1 Peter 1:14), agnosia (1 Corinthians 15:34; 1 Peter 2:15). After exegetical research, we will proceed to theological and comparative analysis. In other words, we try to look at the Buddhist idea of ​​ignorance (avijjā) from the perspective of Christian theology. We put forward the thesis that between the notion of ignorance in theravāda Buddhism and New Testament literature there is no full symmetry as to their place within the entire philosophical and theological system of a given religion. In Buddhism, ignorance (avijjā) is a fundamental element and characterizes the condition of a person caught up in death and suffering. On the other hand, in the NT, the way of describing the ignorance of the one God and Christ does not have a central function but is only secondary and complementary to the basic soteriological models. If we wanted to find a more adequate analogy in Christianity with the idea of ​​ignorance in theravāda Buddhism, it would be the doctrine of original sin.
PL
Celem niniejszego artykułu jest próba „teologicznej i duchowej lektury” świętych tekstów dwóch wielkich światowych religii, czyli chrześcijaństwa i buddyzmu. W przypadku buddyzmu, nasze analizy skupią się na wybranych fragmentach kanonicznego zbioru tekstów buddyzmu theravāda, czyli Tipiṭaka. Będą to: Lokāyatika Sutta (SN 12.48), Dutiyaavijjāpahānasutta Sutta (SN 35,80) oraz Avijjā Sutta (SN 45.1). Jeżeli chodzi o chrześcijaństwo to skoncentrujemy się na sześciu nowotestamentalnych perykopach, w który pojawia się rzeczownik agnoia (Dz 3,17; 17,30; Ef 4,18; 1P 1,14) lub agnosia (1Kor 15,34; 1P 2,15). Po przeprowadzeniu badań o charakterze egzegetycznym przejdziemy do analizy teologiczno-komparatywnej. Innymi słowy, staramy się spojrzeć na buddyjską ideę niewiedzy (avijjā) z perspektywy teologii chrześcijańskiej. Stawiamy tezę, że pomiędzy pojęciem niewiedzy w buddyzmie theravāda a literaturze nowotestamentalnej nie ma pełnej symetrii co do ich miejsca w ramach całego systemu filozoficzno-teologicznego danej religii. W buddyzmie niewiedza (avijjā) jest elementem fundamentalnych dla charakterystyki kondycji człowieka. Z kolei w NT ten sposób opisywania nieznajomości jedynego Boga i Chrystusa nie pełni centralnej funkcji, ale ma jedynie charakter drugorzędny i uzupełniający. Gdybyśmy chcieli w chrześcijaństwie znaleźć bardziej adekwatną analogię z ideą niewiedzy w buddyzmie theravāda będzie to doktryna o grzechu pierworodnym.
8

Teologia komparatywna. Geneza, opcje, szanse i problemy

51%
Kałuża K.
Roczniki Teologiczne
|
2014
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vol. 61
|
issue 9: Teologia Fundamentalna i Religiologia
43-91
EN
This article describes the comparative theology and focuses on its criti­cal assessment. As a scientific discipline, it has been developed mainly in Anglo-Saxon circles and recently in Germany, as well. In the first part the author presents origins and the concept of comparative theology. It is generally understood as a theological discipli­ne which reflects on other religions within the frame of dialogue with religio­logical sciences, especially with the empiri­cal comparative religion. The micro-logi­cal nature (i.e. specific issues) and the consisten­tly applied comparative method distinguish it from the theology of religions. It is not, however, a part of religious studies in general because it does not confine itself to mere description of religious phenomena, but it raises the question of its veracity. Comparative theologians do not distance themselves from their own religion, but they attempt to look at it from the perspective of other traditions in the context of genuine interreligious dialo­gue. The comparative theology is highly diverse (there is no just one concep­tion of it). The author illustrates this diversity with the views of two compa­rative theologians: F.X. Clooney and R.C. Neville. The second part of the article deals with methodological issues. The methodological status of compa­rative theology has not been fully established yet. Two issues are particularly important here; the relation of the comparative theology with empirical reli­gious studies and its relationship to the theology of religions. The author does not agree with the thesis that the comparative theology should replace the theology of religions. Decisive in this respect is the unclear theological nature of comparative theology. Mere focusing on the veracity of religious beliefs does not make theology out of it. The philosophy of religion raises this issue as well. On the other hand allegations of comparative theologians against the theology of religions are partly true (i.e. vagueness, apriority of judgments, underestimation of otherness/difference, etc.). In such a si­tuation a creative cooperation of both disciplines could be the solution, with a “com­parative theology of religions” as a final consequence.
PL
Niniejszy artykuł stawia sobie za cel prezentację i krytyczną ocenę teologii komparatywnej (comparative theology). Dyscyplina ta uprawiana jest głównie w środowiskach anglosaskich, a ostatnio w Niemczech. W części pierwszej ukazano genezę oraz pojęcie teologii komparatyw­nej. Widzi się w niej dys­cyplinę teologiczną, która w dialogu z innymi naukami religiologicz­nymi, zwłaszcza z empirycznym religioznawstwem (comparative religion), dokonuje refleksji nad innymi religiami. Tym, co odróżnia ją od teologii religii, jest jej mikrologiczny charakter (tj. koncentracja na zagadnieniach szczegółowych) oraz konsekwentnie stosowana metoda po­równawcza. Nie jest ona jednak religioznawstwem, gdyż nie poprzestaje na zwykłym opisie zjawisk religij­nych, ale stawia pytanie o ich prawdziwość. Teolog komparatywny nie dys­tansuje się też od własnej tradycji religijnej, ale stara się na nią spojrzeć z perspektywy innych trady­cji, z którymi prowadzi uczciwy dialog. Teologia komparatywna jest zjawiskiem wysoce zróż­nicowanym (nie ma jednej koncep­cji tej dyscypliny). Różnorodność tę ukazano na przykładzie komparatystyki F.X. Clooney'a oraz R.C. Neville’a. Kolejna część artykułu poświęcona jest kwestiom metodologicznym. Status metodologiczny teologii komparatywnej nie jest jeszcze do końca ustalony. Dwa zagadnienia są tutaj szczególnie ważne: relacja teologii komparatywnej do empirycznych nauk o religii oraz jej stosunek do teologii religii. Autor nie zgadza się z tezą, że teologia kom­paratywna powinna zastąpić teologię religii. Niejasny jest przede wszyst­kim teologiczny charakter teologii komparatywnej. Samo podjęcie kwestii prawdzi­wości prze­konań religijnych nie czyni z niej jeszcze teologii. Także filozofia religii podnosi tę kwes­tię. Z drugiej strony zarzuty teologów komparatywnych pod adresem teologii religii są po części słuszne (ogólnikowość, apriorycz­ność wydawanych sądów, niedocenianie inności/odmien­ności itd.). W takiej sytuacji można by sobie życzyć twórczej kooperacji obydwu dyscyplin. Efek­tem tego mogłaby być „komparatywna teologia religii”.
9
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Czy teologia komparatywna zastąpi teologię religii?

45%
Kałuża K.
Studia Oecumenica
|
2016
|
vol. 16
319-358
EN
Among religiological disciplines comparative theology occupies a special place. Some of its representatives advance a quite radical thesis that it should take the place of theology of religion. The question of validity of that thesis is the main issue of this paper. The article consists of four parts. After presenting the essential assumptions of both theology of religion and comparative theology current relationships between the disciplines will be analysed. In the last part the possibility of cooperation between comparative theology and theology of religion will be considered. The author declares for the model of creative cooperation of them the result of which could be comparative theology of religion.
PL
Wśród dyscyplin religiologicznych szczególne miejsce zajmuje teologia komparatywna (copmarative theology). Niektórzy jej przedstawiciele wysuwają dość radykalną tezę, iż winna ona zająć miejsce teologii religii. Pytanie o słuszność tej tezy stanowi główną problematykę niniejszego opracowania. Artykuł składa się z czterech części. Po przedstawieniu istotnych założeń teologii religii i teologii komparatywnej przeanalizowane zostaną aktualne relacje między obydwiema dyscyplinami. W części ostatniej rozpatrzona zostanie możliwość współpracy między teologią komparatywną a teologią religii. Autor opowiada się za modelem twórczej kooperacji obydwu dyscyplin. Efektem tego mogłaby być komparatywna teologia religii.
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