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1

Theology Without Walls:Sic et Non

100%
Feldmeier P.
Open Theology
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2016
|
vol. 2
|
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

Is Transreligious Theology Unavoidable in Interreligious Theology and Dialogue?

100%
Gustafson H.
Open Theology
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2016
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vol. 2
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issue 1
EN
This article investigates whether transreligious theology is unavoidable in the doing of interreligious theology and dialogue. In so doing, it opens with three examples that point the way to transreligious theology (Wilfred Cantwell Smith, Keith Ward, and Francis Clooney). Various prefixes are then defined and distinguished from one another as they are often applied to the term “religious” (uni-, intra-, multi-, cross-, inter-, and trans-). These prefixes are then applied to the terms “dialogue” (transreligious dialogue) and “theology” (transreligious theology). In particular, transreligious theology is set apart by a) taking seriously the fluid and porous borders of religion and religious identities, and b) its requirement of generating something novel beyond the already established religious traditions. The question is then asked whether transreligious theology is unavoidable in the context of interreligious theology dialogue, given the vast complexity of religious identities. The article culminates by addressing two lingering challenges to transreligious theology, the perceived specter of creeping syncretism and the possibility of “frustration overload” due to the overwhelming complexity of religions and religious identities.
3

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.
4

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.
5

A ‘No’ at the Core of Life

88%
Weidenbaum J.
Open Theology
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2016
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vol. 2
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issue 1
EN
The purpose of this essay is to unpack the relevance of William James for the project of a transreligious theology. While the resources of reason and spiritual experience have long been employed to arbitrate both within and between different spiritual traditions, I argue that James offers a third principle: the encouragement of the morally active life, along with a corresponding depiction of the universe in which our efforts may contribute to the nature of things.
6

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.
7

The Breadth of the Riches

63%
Sydnor J. P.
Open Theology
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2016
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vol. 2
|
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.
8

Interspiritual Theology as a Radical Potential for New Vistas in Theological Thought

51%
McEntee R.
Open Theology
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2016
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vol. 2
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issue 1
EN
Is a transreligious theology possible? A theology that is not beholden to any particular religious tradition? If so, what would it be? What would it look like? How would it be done? Perhaps more importantly, why would it be done? That is, whom would it be for? Is it a part of a larger (and perhaps privileged) pursuit of human philosophical wisdom and progress? Or are there real world communities in need of such a thing? Could it be helpful to religious traditions themselves? These are some of the questions pursued here. In response, I offer the possibility of an “interspiritual theology,” a theology that opens widely-in the spirit of exploration and hypothesis-to such questions, while aiming not to lose the heart of the theological endeavor, articulated by Evagrius of Pontus as, “The one who truly prays is a theologian; the one who is a theologian, prays truly.” As one possible strand of transreligious theological thought, interspiritual theology finds resonance with contemporary academic scholars Robert Neville, Wesley Wildman, John Thatamanil, Beverly Lanzetta and the late Raimon Panikkar, as well as real-world movements on the ground springing up outside of academia. Interspiritual theology is explained as being inter-religious, interdisciplinary, pragmatic, contemplative, and prophetic. An academic endeavor that is in partnership with (but not beholden to) religious traditions, in service to spiritual communities outside of academia, in dialogue with secular sciences, partaking of transformative wisdom, and committed to the prophetic task of service to humanity and the transformation of all of its social, cultural, political, and economic structures to reflect the deep human values of dignity, equality, compassion, love and wisdom-while also pursuing the transreligious project of understanding “as fully as possible the nature of ultimate reality.”
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